大乘義章 5.44

5.44

次約六識分別五蓋。依如《成實》，一切諸蓋皆在意識後行心中起。彼宗意識義通三性，五蓋不善，故在意地。彼宗五識一向無記，五蓋不善，故不在中。《毘曇》六識皆通三性，五蓋不善。六識俱有總相，雖然於中分別，有通有局。是義云何？貪嗔睡掉遍通六識、眠悔及疑唯在意地。良以五識寤時所用取境分明、焉眠返有？為是無眠。五識一念無思量性，不辨得失，為是無悔。不能分別若是若非，為是無疑（此三門竟）。

Next, distinguishing the five hindrances according to the six consciousnesses. According to the Tattvasiddhi, all hindrances arise in the subsequent operative moments of the mental consciousness. In that system, the mental consciousness generally extends across the three natures, and since the five hindrances are unwholesome, they reside in the sphere of the mental consciousness. In that system, the five [sense] consciousnesses are solely indeterminate, and since the five hindrances are unwholesome, they do not exist within them. In the Abhidharma, the six consciousnesses all extend across the three natures, and the five hindrances are unwholesome. The six consciousnesses all possess the general characteristics; nevertheless, in distinguishing among them, some are pervasive and some are restricted. What is the meaning of this? Greed, anger, torpor, and restlessness pervade the six consciousnesses; sleep, remorse, and doubt exist only in the mental sphere. Truly, because the five consciousnesses are active during waking states and apprehend cognitive objects clearly, how could sleep conversely exist there? For this reason they lack sleep. A single thought of the five consciousnesses lacks the nature of deliberation and does not discern gain and loss; for this reason they lack remorse. They cannot discriminate whether something is right or wrong; for this reason they lack doubt (this finishes the third gateway).