大乘百法明門論開宗義決 1.147

1.147

觀有等立非要緣彼等者。此前後文亦通外難。謂有難云。於有無著時則不於苦無恚。若於苦無恚時即不於有無著。故無貪嗔不得並起。寧說此二俱遍善心。故作此通。如慚與愧崇善之時必是拒惡。拒惡之時必是崇善。非要別觀善惡二境別起二心。今此亦爾。於有無著時必於苦無恚。於苦無恚時必於有無著。為觀待此而說二名。非要別觀有之與苦二種別心起無貪等。故無貪嗔俱遍善心謂初發心長時等者。創發大願名初發心。

Regarding "they are established in view of existence and the like, not that they must take those as objects": this preceding and following text also resolves an external objection. That is, someone objects: "When there is non-attachment toward existence, then there is not non-hatred toward suffering; if there is non-hatred toward suffering, then there is not non-attachment toward existence. Therefore, non-greed and non-hatred cannot arise together; how can it be said that these two both pervade virtuous minds?" Therefore, this resolution is made: just as with shame and remorse, at the time when they honor the virtuous, they must reject the evil; and at the time when they reject the evil, they must honor the virtuous. It is not necessary that they separately observe the two objects of good and bad and separately give rise to two minds. Here it is also like this: when one is non-attached to existence, one must be non-hateful toward suffering; when one is non-hateful toward suffering, one must be non-attached to existence. It is in viewing these comparatively that two names are stated; it is not necessary that two distinct minds separately observe existence and suffering to give rise to non-greed and the like. Therefore, non-greed and non-hatred both pervade virtuous minds. Regarding "the mind of initial aspiration, long-term [cultivation], and so forth": initially giving rise to the great vow is called the mind of initial aspiration.