俱舍論記 4.79

4.79

「彼法是何至惛掉恒唯染」者，此即辨體。問答可知。有古德五義廢立，今依此論一義廢立大煩惱地法六，謂恒唯染心名大煩惱地法。恒染，顯遍染心。唯染，顯不通淨。大地法十雖恒染而非唯染，餘染心所雖唯染而非恒染。大善地法十，及尋、伺、睡眠、惡作，非恒染亦非唯染，故皆不名大煩惱地法。

Regarding "What are those dharmas? ... Torpor and restlessness are constantly and purely defiled": This determines the essence. The question and answer are clear. Ancient masters used five criteria to retain or reject [mental factors], but now, according to this treatise, one criterion is used to retain or reject the six great defilement ground-dharmas: namely, those that are constantly and purely in defiled minds are called great defilement ground-dharmas. 'Constantly defiled' indicates that they pervade defiled minds. 'Purely defiled' indicates that they do not extend to the pure. Although the ten great ground-dharmas are constantly defiled, they are not purely defiled; although the other defiled mental factors are purely defiled, they are not constantly defiled. The ten great wholesome ground-dharmas, as well as investigation (vitarka), examination (vicāra), sleep (middha), and regret (kaukṛtya), are neither constantly defiled nor purely defiled; therefore none of them are called great defilement ground-dharmas.