大乘百法明門論開宗義決 1.134

1.134

染四皆無者。謂本煩惱隨煩惱並名為染。不通善故非一切性。不遍三界非一切地。善心時無非一切時。非並頭起非一切俱。而貪癡慢等亦通三界。如何說言非一切地。答。雖貪癡等通在九地。而嗔煩惱唯在欲界。以不全故非一切地。以隨煩惱同根本惑。四義皆無。故瑜伽論合之為一。總為五位。

Regarding 'Defilement lacks all four': this means that the mūla-kleśas and upakleśas are both called defilement. Because they do not extend to the wholesome, they are not of all natures. Because they do not pervade the three realms, they are not of all stages. Being absent at the time of a wholesome mind, they are not of all times. Because they do not arise all together, they are not of all concomitants. But greed, ignorance, conceit, and so forth also extend across the three realms; why is it said that they are not of all stages? Answer: Although greed, ignorance, and so forth are present throughout the nine stages, the kleśa of hatred exists only in the kāma-dhātu; because [the defilements as a class] are incomplete, they are not of all stages. Because the upakleśas are identical with the root afflictions, they lack all four meanings. Therefore, the Yogācāra-bhūmi combines them into one, making five categories in total.