大乘百法明門論開宗義決 1.152

1.152

雖皆善收而無別體者。欣謂欲俱無嗔一分。於所樂境不增恚故。厭謂慧俱無貪一分。於所厭境不染著故。不慳矯等當知亦然。不慢即是慚一分攝。若崇重彼不慢彼故。不疑即是正慧所攝。以正見者無猶豫故。不忿恨等即無嗔攝。正對忿等嗔一分故。覆誑諂等既以貪癡一分為體。不誑諂等即無貪癡一分所攝故皆善收。而無別體相用無別而不別立。

Regarding "although all are subsumed under the virtuous, they have no separate substance": joy is a part of non-hatred that is associated with desire, because toward an agreeable object it does not increase resentment. Revulsion is a part of non-greed that is associated with discernment, because toward a reviled object it is not defiled by attachment. Non-stinginess, non-deceit, and the like should also be understood in the same way. Non-arrogance is subsumed as a part of shame, because if one honors and respects another, one is not arrogant toward them. Non-doubt is subsumed under right discernment, because one with right view has no hesitation. Non-wrath, non-enmity, and the like are subsumed under non-hatred, because they directly counter wrath and the like, which are parts of hatred. Concealment, deceit, flattery, and the like having parts of greed and delusion as their substance, non-deceit, non-flattery, and the like are subsumed under parts of non-greed and non-delusion; therefore, they are all subsumed under the virtuous. Having no separate substance, and their characteristics and functions having no distinction, they are not separately established.