俱舍論記 20.101

20.101

「豈不彼有至何故不說」者，問。豈不上界亦有惛沈、掉舉二種。又《品類足》出有漏體，謂除無明，餘色、無色二界所繫各有五結，謂愛、慢、疑、見取各有一縛，謂貪各有八隨眠，謂十惑中除瞋、無明，取餘八種，各有八隨煩惱。謂大煩惱地中，除無明，取餘五種，小煩惱地中，取諂、誑、憍足前為八。各有二纏，謂惛沈、掉舉。應合有者皆名有漏，彼亦說纏。今於此中何故不說？

Regarding "Do those not have [...] why are they not stated?": Question: Do the higher realms not also have the two kinds, lethargy (styāna) and restlessness (auddhatya)? Furthermore, the *Prakaraṇapāda* identifies the essence of the existence-outflow, stating that, excluding ignorance, the bindings of the other two realms—form and formless—each have five fetters: namely, love, conceit, doubt, and attachment to views; each has one bond, namely desire; each has eight anuśayas, namely among the ten afflictions excluding aversion and ignorance, taking the remaining eight; each has eight secondary defilements, namely among the great defilement grounds (mahākleśabhūmika), excluding ignorance, taking the remaining five, and among the minor defilement grounds (parīttakleśabhūmika), taking deceit, fraud, and arrogance, adding to the previous to make eight. Each has two entanglements, namely lethargy and restlessness. All that ought to be included are called existence-outflow, and entanglements are also spoken of there. Now, why are they not mentioned here?