俱舍論疏 4.95

4.95

論「有作是言至非至掉舉行」，此敘異釋惛沈不入大煩惱地所以。此是《雜心》等釋。《正理論》釋本論意云「然此惛沈無明覆故，本論不說為大煩惱地法。有言：彼論說無明名唯目惛沈，相相似故，無明性是大遍行故。是此地法，不說而成。」准上論文，此云本論十煩惱地說無明者即是惛沈，惛沈相似無明。所以不說無明者，無明與一切染心相應，不說而成故。《正理》有說此名總目二義。已上論文，此說本論大煩惱地法中，說無明者名一，所目通二，謂無明、惛沈。

The treatise says: "Some make this statement: ... not reaching the practitioner of restlessness." This relates an alternative explanation of why torpor does not enter the great defilement ground. This is the explanation of the Miśrakābhidharmahṛdaya and so forth. The Nyāyānusāra explains the fundamental treatise's intention, saying: "However, because this torpor is veiled by ignorance, the fundamental treatise does not state it as a dharma of the great defilement ground. Some say: that treatise's use of the name 'ignorance' refers exclusively to torpor, because their characteristics are similar and the nature of ignorance is great and universal. Being a dharma of this ground, it is established without being stated." Following the above treatise text, this says that what the fundamental treatise's ten defilement grounds state as ignorance is precisely torpor, torpor being similar to ignorance. The reason why ignorance is not stated is that ignorance is associated with all defiled minds, so it is established without being stated. The Nyāyānusāra mentions that some say this name generally designates both meanings. According to the above treatise text, this says that among the dharmas of the great defilement ground in the fundamental treatise, the name 'ignorance' is one, but what it designates applies to both, namely ignorance and torpor.