成唯識論述記 6.426

6.426

述曰：世道離欲，方有輕安，除煩惱麁重故，不障有信及慚愧一。不放逸、捨，無漏道時乃方建立，四法功能彼方勝故，不障有前法。除緣無相等，悲愍有情時有不害故，以正對治害損惱故，不障起前法。然散心位或無漏位都無輕安，有漏善時無不放逸、捨，無相善心無不害故，故餘七法非遍善心。然說十遍者，據容有時，有時起故，非謂皆遍一切善心，以何為證？

The Commentary states: Only when detaching from desire through the worldly path is there pliancy, because it eliminates the crude heaviness of afflictions; this does not impede the presence of faith and one of shame or embarrassment. Non-heedlessness and equanimity are established only at the time of the uncontaminated path, because the efficacy of the four factors is prominent only then; this does not impede the presence of the preceding factors. Except when conditioning the signless and so forth, only when having compassion for sentient beings is there non-harm, because it directly remedies harming and tormenting; this does not impede the arising of the preceding factors. However, in states of distracted mind or uncontaminated states, there is no pliancy at all; during contaminated wholesome states, there is no non-heedlessness or equanimity; and during wholesome minds that are signless, there is no non-harm. Therefore, the remaining seven factors do not pervade wholesome minds. But when it is said that ten pervade, this is based on their potential occurrence, because they arise at certain times, not meaning that they all pervade every wholesome mind. What is taken as proof?