俱舍論記 4.104

4.104

「彼法是何至小煩惱地法」者，此下辨體。有古德亦以五義廢立少煩惱地法：一不通六識、二不通五斷、三不通三性、四不通三界、五別頭起。亦費言論，不能具述。若具五義立少煩惱，餘心所法不具五義，是故不立。今依此論，一義廢立少煩惱地法十，謂唯修所斷。意癡相應慢、疑二種，雖唯意癡，非唯修斷。惡作雖唯修斷，非唯意癡。餘心所法非唯修所斷，亦非唯意癡，故皆不名小煩惱地法。

On "What are those dharmas? ... factors of the ground of minor defilement": Hereafter is identifying the substance. Ancient masters also established and eliminated the factors of the ground of minor defilement based on five criteria: first, not operating across all six consciousnesses; second, not operating across all five abandonments; third, not operating across all three moral natures; fourth, not operating across all three realms; fifth, arising separately. This is also verbose and cannot be fully recounted. If they fulfill the five criteria, they are established as minor defilements; other mental factors do not fulfill the five criteria and are therefore not established. Now, relying on this treatise, the ten factors of the ground of minor defilement are established and eliminated by a single criterion: namely, being abandoned exclusively through cultivation (bhāvanā-heya). The two types, conceit (māna) and doubt (vicikitsā), when associated with delusion in the mental consciousness, although occurring exclusively in the mental consciousness with delusion, are not abandoned exclusively through cultivation. Regret (kaukṛtya), although abandoned exclusively through cultivation, does not occur exclusively in the mental consciousness with delusion. The other mental factors are neither abandoned exclusively through cultivation nor do they occur exclusively in the mental consciousness with delusion; therefore, none are called factors of the ground of minor defilement.