俱舍論疏 20.188

20.188

論「由如是義故名隨眠」，結釋名也。《正理論》云「由此所說諸因緣故，十種煩惱立隨眠名。」此上二論結隨眠名，皆非訓詞門釋，但是十種煩惱有上四義立隨眠名。有人云：微細是眠義，後三是隨義。非也。所以得知？此論亦是由如是義故名隨眠。《正理論》云「由此所說諸因緣故，十種煩惱立隨眠名。」故知但是過失多故立隨眠名，非是四中取訓詞釋，《正理》別有訓詞門故。《正理論》云「依訓詞門釋此名者，謂隨流者相續中眠故名隨眠，或隨勝者相續中眠故名隨眠，即是趣入如實解位為惛迷義。或有獄中長時隨逐覆有情類故名隨眠。」

The Śāstra says: "Due to such meanings, they are called anuśaya"—this concludes the explanation of the name. The Nyāyānusāra states: "Due to these causes and conditions that have been stated, the ten kinds of defilement are given the name anuśaya." The conclusion of the name anuśaya in both above treatises is not an etymological explanation; rather, it is because the ten kinds of defilement possess the above four meanings that they are designated as anuśaya. Someone says: "'Subtle' is the meaning of śaya (sleep/dormant), and the latter three are the meaning of anu (concomitant/following)." This is not correct. How do we know? This treatise also says, "Due to such meanings, they are called anuśaya." The Nyāyānusāra states: "Due to these causes and conditions that have been stated, the ten kinds of defilement are given the name anuśaya." Therefore, we know that it is simply because they have many faults that they are given the name anuśaya; it is not that an etymology is taken from the four, because the Nyāyānusāra has a separate section for etymological explanation. The Nyāyānusāra states: "Explaining this name according to the method of etymology: they sleep in the continuum of one who follows the stream, hence they are called anuśaya; or, they sleep in the continuum of one who pursues the sublime, hence they are called anuśaya, which means they act as stupefaction and delusion when one enters the stage of understanding things as they truly are. Alternatively, in the prison of existence, they pursue for a long time and cover sentient beings, hence they are called anuśaya."