俱舍論記 19.3

19.3

〈分別隨眠品〉者，隨逐有情名隨，行相微細名眠，如人睡眠行相難了。此品廣明，故名分別。此品雖亦明纏、垢等，隨眠強勝，故以標名。又解：此品初明隨眠，從初立號，故以標名。所以業後次明隨眠者，業因感果不能獨起必藉惑緣，惑望果疎故，隨眠後說。

As for the "Anuśaya-nirdeśa" (Exposition of the Latent Defilements): adhering to (anubadh-) sentient beings is called suí (latent/following); its mode of activity (ākāra) being subtle is called mián (dormant/sleep), just as a person sleeping has a mode of activity difficult to discern. This chapter explains them extensively; hence it is called nirdeśa (exposition/distinction). Although this chapter also explains the entanglements (paryavasthāna), stains (mala), and so forth, the latent defilements are predominant, and thus it takes its title from them. Alternatively explained: this chapter initially explains the latent defilements; taking its title from the beginning, it is named accordingly. As for why the latent defilements are explained immediately following karma: the cause of karma in producing a fruition cannot arise in isolation but must rely on the condition of afflictions (kleśa); because afflictions are more remote in relation to the fruition, the latent defilements are explained after [karma].