俱舍論記 21.29

21.29

「論曰至說名為覆」者，釋初頌。將釋諸纏，先解本惑。根本煩惱亦名為纏，經說欲貪纏為緣故。然《品類足》說纏有八，不說忿、覆；毘婆沙宗說纏有十。纏縛有情置生死獄，故名為纏。此中睡眠，唯取染污。若泛明睡眠，總有四種，謂善、不善、有覆、無覆。善唯生得，不通加行。故《正理》云「然於加行聞、思善心，眠不現行，性相違故。此於加行修所成心，亦不現行，彼能治故。唯有一類生得善心眠可現行，性羸劣故。不善、有覆皆容現行。」無覆無記，異說不同。故《正理》五十四云「無覆無記唯異熟生，起工巧等眠便壞故。有餘師說：於眠位中亦有威儀、工巧心起。然非初位彼可即行，於後夢中方可行故。」又《婆沙》三十七云「無覆無記者，謂威儀路、工巧處、異熟生，非通果。威儀路者，如睡夢中自謂行等。工巧處者，如睡夢中自謂畫等。異熟生者，如睡夢中除前所說，餘無記轉。有餘師說：唯異熟生是睡眠中無覆無記，以心惛昧，不發身、語，故無威儀及工巧性（《婆沙》、《正理》并無評家）。」略釋睡眠，餘九如文。問：餘隨煩惱何故非纏？解云：隨其所應，過重別立，過輕不立。大煩惱中，惛沈障慧勝，掉舉障定勝，故別立纏。不信、懈怠、放逸三種，障定、慧非勝，故不立纏。故《入阿毘達摩論》云「不信等三不立隨眠及纏、垢者，過失輕故，易除遣故（已上論文）。」無明是本煩惱，故不立纏。無慚、無愧唯是不善，過重故立纏。小煩惱中，嫉、慳、忿、覆過重立纏，餘六過輕故立別垢。餘地法外，睡眠障慧勝、惡作障定勝，故別立纏。尋、伺非障故，尋立菩提分法，此即順慧；尋、伺立靜慮支，此即順定，故不立纏。貪、瞋、慢、疑竝是本惑，亦不立纏。

Regarding 'The treatise states... is called concealment', this explains the first verse. About to explain the entanglements, the root afflictions are first explained. Root afflictions are also called entanglements, because the sūtras state that they are conditioned by the entanglement of desire-attachment. However, the Prakaraṇapāda states that there are eight entanglements, not mentioning anger and concealment; the Vaibhāṣika school states that there are ten entanglements. They bind sentient beings and place them in the prison of saṃsāra; hence they are named entanglements. Here, sleep takes only what is defiled. If one explains sleep generally, there are four kinds in total: wholesome, unwholesome, defiled-neutral, and undefiled-neutral. The wholesome is only innate, not extending to preparatory effort. Thus the Nyāyānusāra states: 'Yet in wholesome minds of preparatory effort arisen from hearing or reflection, sleep does not become active, because their natures are incompatible. In minds arisen from cultivation of preparatory effort, it also does not become active, because they are its antidote. Only in one class of innate wholesome minds can sleep become active, because their nature is weak. Both the unwholesome and defiled-neutral can become active.' Regarding the undefiled-neutral, alternative explanations differ. Thus Nyāyānusāra 54 states: 'The undefiled-neutral is only resultant-born, because upon the arising of technical crafts and the like, sleep is broken. Other masters say: In the state of sleep, minds of bodily deportment and technical crafts also arise. However, they cannot become active immediately in the initial state; only later in dreaming can they become active.' Furthermore, Vibhāṣā 37 states: 'The undefiled-neutral means the pathways of deportment, technical crafts, and resultant-born, not fruitions of supernormal powers. The pathways of deportment are, for example, dreaming that oneself is walking and so on. Technical crafts are, for example, dreaming that oneself is painting and so on. Resultant-born means, during dreaming, the occurrence of other indeterminate states besides what has been stated above. Other masters say: Only the resultant-born is the undefiled-neutral in sleep; because the mind is dull and dark, not initiating body and speech, there are no natures of deportment or technical crafts (neither the Vibhāṣā nor the Nyāyānusāra provides an arbiter's conclusion).' Having briefly explained sleep, the remaining nine are as in the text. Question: For what reason are the other secondary afflictions not entanglements? Explanation: As appropriate, those of heavy fault are separately established, while those of light fault are not established. Among the great afflictions, torpor strongly obstructs wisdom, and restlessness strongly obstructs concentration; therefore they are separately established as entanglements. The three of lack of faith, laziness, and heedlessness do not strongly obstruct concentration and wisdom; hence they are not established as entanglements. Thus the Abhidharmāvatāra states: 'The three such as lack of faith are not established as latent dispositions, entanglements, or defilements, because their faults are light and they are easily dispelled (end of treatise citation).' Ignorance is a root affliction; hence it is not established as an entanglement. Shamelessness and lack of dread are purely unwholesome; because their fault is heavy, they are established as entanglements. Among the small afflictions, jealousy, avarice, anger, and concealment have heavy faults and are established as entanglements; the remaining six have lighter faults and are therefore established as separate defilements. Outside of the universal-ground factors, sleep strongly obstructs wisdom, and remorse strongly obstructs concentration; hence they are separately established as entanglements. Applied thought and sustained thought are not obstructions; applied thought is established as a factor of awakening, which is conducive to wisdom; applied thought and sustained thought are established as dhyāna factors, which are conducive to concentration; hence they are not established as entanglements. Attachment, aversion, conceit, and doubt are all root afflictions, and are likewise not established as entanglements.