成唯識論述記 2.915

2.915

述曰：若許有漏不善心等，體性是善，相應法故，應與善等心所相應。若是無為，已如前說。亦無過失，共許法性真如善故。非有為善心，無信等故，以心體是相應善故，此中應敘諸師立善各有幾種，如《別抄》說。若如色、聲善無信等，此是何法？若是不相應，亦非心性；若是色法，故非心性；若說心、心所，必應與善等心所相應。量云：汝不善等心應與信等心所相應；許有為心淨類攝故；如餘無漏及善心等。

The Commentary states: If it is accepted that sāsrava non-good minds and the like are good in essential nature, being associated dharmas, they should be associated with good mental factors such as faith. If they were unconditioned, that has already been explained above; neither would there be any error, since it is mutually acknowledged that the Dharma-nature, tathatā, is good. It is not like conditioned good minds, which are not devoid of faith and the like, because the mental substance is good by association. Here one should recount how many kinds of good the various masters establish, as explained in the Biechao. If they are like good form and good sound, devoid of faith and the like, what dharma is this? If they were dissociated [dharmas], they would not be the nature of mind; if they were material form, they would likewise not be the nature of mind; if one speaks of mind and mental factors, they must be associated with mental factors like good ones. The syllogism runs: Your non-good and other minds should be associated with mental factors such as faith; because it is accepted that they are subsumed under the category of pure conditioned mind; like other anāsrava and good minds, etc.