俱舍論記 19.27

19.27

「彼說欲貪至即名纏故」者，述經部宗。彼說欲貪之隨眠義，據依主釋。然隨眠體非心相應，故不同說一切有部。非不相應，不同大眾部等。以此隨眠離色、心外，無有別物名心相應，不相應故。所以俱非二種。煩惱睡位熏成種子說名隨眠，於覺位中現起覺境即名纏故。

On “They state that sensual attachment [...] is named an envelopment”: This expounds the Sautrāntika school. They state that the meaning of “the anuśaya of sensual attachment” is based on a determinative compound (tatpuruṣa). However, the entity of an anuśaya is not associated with mind; thus it is not the same as the Sarvāstivāda. Nor is it dissociated [from mind]; thus it is not the same as the Mahāsāṃghikas and others. Because this anuśaya does not exist as a separate entity apart from matter (rūpa) and mind (citta) called “associated with mind” or “dissociated,” it is therefore neither of the two kinds. When defilements are in a dormant state, their perfuming to form seeds is termed an anuśaya; when in an awake state, their current arising to perceive objects is named an envelopment (paryavasthāna).