俱舍論記 1.21

1.21

第二釋名者，體非染故名為不染，於境不悟名曰無知。無知即不染，名不染無知，持業釋也。或名習氣，故《正理》云「此不染無知，即說名習氣。」言習氣者，習謂數習，氣謂氣分。有諸煩惱及劣智等數習氣分，故名習氣。習之氣故，名為習氣，依主釋也。又解：即習名氣，有諸煩惱等所習氣分，持業釋也。或名不懃求解慧、或名無堪能智、或名劣智、或名劣無知，如《正理》說。或名下無智、或名邪智，如《婆沙》說。此等諸名，名異體同，思之可解。

Second, the explanation of the name: because its essential nature is not defiled, it is called "non-defiled"; because it does not comprehend the object, it is called "ignorance." Ignorance which is itself non-defiled is called "non-defiled ignorance"; this is a karmadhāraya compound. Or it is called habitual residue (vāsanā); hence Nyāyānusāra says: "This non-defiled ignorance is precisely called habitual residue." Regarding habitual residue (xìqì), "habituation" (xí) means repeated practice; "residue" (qì) means a portion [of influence]. Because there are portions formed by repeated habituation of defilements and inferior cognition, it is called habitual residue. Because it is the residue of habituation, it is called habitual residue; this is a tatpuruṣa compound. Another explanation: habituation itself is called residue; it is the portion habituated by defilements and the like; this is a karmadhāraya compound. Or it is called "prajñā that does not diligently seek understanding," or "cognition devoid of capability," or "inferior cognition," or "inferior ignorance," as stated in the Nyāyānusāra. Or it is called "low non-cognition," or "erroneous cognition," as stated in the Mahāvibhāṣā. These various names differ in designation but are identical in substance; by reflecting on them, one can understand them.