俱舍論頌疏論本 4.27

4.27

釋曰：癡者愚癡，亦名無明，迷境起故；亦名無智，無決斷故；亦名無顯，無彰了故。逸者放逸，不修諸善，是修諸善所對治法。怠謂懈怠，心不勇悍，是前所說勤所對治。不信者，令心不澄淨，是前所說信所對治。昏者昏沈，謂身心重性，於善法中無所堪任，亦名身心之無堪任性。掉者掉舉，令心不靜。恒唯染者，釋得地名也，遍者是恒義。此上六種，一則唯染、二則遍染，具此兩義，獨得大煩惱地法名。且如受等雖是遍染，不是唯染；忿等十惑雖是唯染，不是遍染，故皆不得大煩惱地名也。

The explanation says: "Delusion" (moha) is foolishness, also called ignorance (avidyā), because it arises from being confused about objects; it is also called lack of knowledge, because of lacking resolution; it is also called non-manifestation, because of lacking clear illumination. "Heedlessness" (pramāda) is negligence, not cultivating wholesome dharmas, and is the dharma opposed to the cultivation of wholesome dharmas. "Indolence" (kausīdya) is laziness, the mind lacking courage, and is the antidote to the vigor (vīrya) spoken of earlier. "Lack of faith" (āśraddhya) causes the mind not to be clear, and is the antidote to the faith (śraddhā) spoken of earlier. "Torpor" (styāna) means heaviness of body and mind, having no competence with regard to wholesome dharmas; it is also called the unfitness of body and mind. "Restlessness" (auddhatya) causes the mind to be unquiet. "Always only defiled" explains how they obtain the name of the ground; "pervasive" has the meaning of "always". These six above, first, are solely defiled, and second, pervade defilement; possessing these two characteristics, they alone obtain the name "universal defiled mental dharmas" (kleśamahābhūmika). For example, though sensation (vedanā) and the like pervade defilement, they are not solely defiled; and though the ten secondary defilements such as wrath (krodha) are solely defiled, they do not pervade defilement; hence none of them obtain the name "great defilement ground".