俱舍論記 10.146

10.146

「頌曰至〈隨眠品〉當說」者，答。識及六處，前〈界品〉已說。行、有、愛、取，〈業〉、〈隨眠品〉當說。問：生及老死前不別說，此復不指，有何所以？解云：生、老死支即識等五。於此五中，識與六處已指前文，名色、觸、受如前別釋，故不別說。問：若爾，愛、取是無明，應不別指。解云：無明異說不同，或說惡慧、或說非明、或說明無，由此愛、取不指，無明別指下說。

Regarding "The stanza says... will be explained in the Chapter on Latent Defilements": this is the reply. Consciousness and the six sense-bases were already explained in the preceding Chapter on the Dhātus. Formations, existence, craving, and grasping will be explained in the Chapter on Karma and the Chapter on Latent Defilements. Question: Birth, and aging-and-death, were not separately explained earlier, nor are they referred to here; what is the reason? The explanation states: The branches of birth and aging-and-death are simply the five beginning with consciousness. Among these five, consciousness and the six sense-bases have already been referred to the preceding text; name-and-form, contact, and feeling have been separately explained as before; therefore they are not separately explained. Question: If so, craving and grasping are ignorance, so they should not be referred to separately. The explanation states: Ignorance has different explanations—some say it is bad wisdom, some say it is non-understanding, some say it is the absence of understanding. Because of this, craving and grasping are not referred to [with it], and ignorance is separately referred to as explained below.