成唯識論述記 5.332

5.332

述曰：彼論言「遍」，遍於四義：一者，通麁細，簡忿等十，唯麁事故；二者，唯違善法，即明不信翻信，懈怠翻精進，惛沈翻輕安，掉舉返捨，放逸翻不放逸來，即簡散亂從定數來。設別有體，所障之定通三性故，不唯違善。忘念、惡惠、邪欲、勝解，隨彼所翻理亦應然，並翻別境之數來故。三者，純隨煩惱者，簡根本惑及不定四，彼亦通名隨煩惱故。貪等唯違善中無貪等，然非純隨，故今簡也。四、通二性者，簡無慚愧。由斯四義故，《對法》說五遍染心。非但染心即皆有也，何義說十？

The Commentary states: When that treatise says 'pervasive', they are pervasive according to four meanings: First, they apply to both the coarse and the subtle, excluding the ten [secondary afflictions] such as anger, because those pertain only to coarse matters. Second, they solely oppose virtuous phenomena: that is to say, lack of faith is the opposite of faith; sloth is the opposite of diligence; lethargy is the opposite of pliancy; restlessness is the opposite of equanimity; and heedlessness is the opposite of heedfulness—thus excluding distraction, which derives from the factor of concentration (even if it had a separate real entity, the concentration it obstructs is common to all three natures, so it does not solely oppose the virtuous). Forgetfulness, wrong discernment, evil desire, and resolve should also be understood logically in this way according to what they oppose, since they are all derived from opposing particular-object factors. Third, they are pure secondary afflictions, which excludes the root afflictions and the four indeterminate factors, since those are also commonly called secondary afflictions (greed and so forth solely oppose non-greed and so forth among the virtuous, but they are not pure secondary afflictions, hence they are excluded here). Fourth, they are common to both natures, which excludes shamelessness and lack of conscience. Due to these four meanings, the Abhidharma[-samuccaya] states that five pervade defiled minds. It is not that any defiled mind has them all. In what sense are ten spoken of?