成唯識論述記 6.287

6.287

述曰：此總解二。其諸善心隨緣何境，一一心中皆無著、無恚，此是功能。貪對有、有具，瞋對苦、苦具，立二別相。觀謂觀待，如慚與愧觀待自、他。非要無貪緣有、有具，無瞋緣苦、苦具，故遍善心，如慚、愧說。貪通三界，發業、潤生，總說有、有具。瞋唯欲界發業力勝，故云於苦、苦具。然《對法》與此同，《顯揚》瞋但約有情重處為論，今能除法並通三界。下解無癡有二：初略；後廣。

The Commentary states: This explains the two together. Whatever intentional object various wholesome minds cognize, in every single mind there are non-attachment and non-hostility; these are their functions. Greed is contrasted with existence and the requisites of existence, and anger is contrasted with suffering and the requisites of suffering, thereby establishing the two distinct characters. "Regarding" means considering/depending upon, just as shame and modesty consider self and other. It is not required that non-greed specifically cognize existence and the requisites of existence, or that non-anger specifically cognize suffering and the requisites of suffering; therefore, they pervade wholesome minds, as explained in the case of shame and modesty. Greed extends through the three realms, initiating karma and moistening rebirth, so [the treatise] generally speaks of existence and the requisites of existence. Anger has superior power in initiating karma only in the desire realm, so it is said to be toward suffering and the requisites of suffering. However, the *Abhidharmasamuccaya* is identical to this; the *Prakaraṇāryavācā* discusses anger only with respect to sentient beings as the most severe locus; now, the dharmas capable of eliminating them both extend to the three realms. Below, the explanation of non-delusion has two parts: first, brief; second, extensive.