大乘百法明門論疏 2.24

2.24

第二、將餘五位對別境位，約義有無，以明廢立，具二闕二，入別境中，餘則不爾，非別境攝。遍行五法雖通三性及遍九地，但為相續及為俱起，二義不同，非別境攝。善十一法雖遍九地，亦非相續，復非俱起，但為非通三性，一義有異，非別境攝。煩惱六法，雖非相續亦非俱起，但為非通三性，非遍九地，二義有異，非別境攝。隨煩惱法，對其別境廢立如煩惱說。不定四法，雖通三性，亦非相續，復非俱起，但為非遍九地，一義不同，非別境攝。

Second, contrasting the other five categories with the category of viniyata to clarify establishment and exclusion in terms of the presence or absence of characteristics: Those that possess two and lack two are included among the viniyata; the others are not so, and thus are not subsumed under viniyata. Although the five sarvatraga dharmas are common to the three natures and pervade the nine planes, merely because they are continuous and arise together—these two characteristics being different—they are not subsumed under viniyata. Although the eleven kuśala dharmas pervade the nine planes, and are neither continuous nor arise together, merely because they are not common to the three natures—one characteristic being different—they are not subsumed under viniyata. Although the six kleśa dharmas are neither continuous nor arise together, merely because they are not common to the three natures and do not pervade the nine planes—these two characteristics being different—they are not subsumed under viniyata. The establishment and exclusion of the upakleśa dharmas in contrast to the viniyata is as explained for the kleśas. Although the four aniyata dharmas are common to the three natures, and are neither continuous nor arise together, merely because they do not pervade the nine planes—one characteristic being different—they are not subsumed under viniyata.