成唯識論述記 7.161

7.161

述曰：六十六說：無學身有漏一切法，皆名非所斷，皆已斷故。何故今眠不言非所斷？以此義故，眠亦是非所斷。據求無漏，無漏所引即非非斷，惡作雖悔先惡求涅槃等，然不深求，行相淺故，不同於憂，故深言簡。又解，此據多分不得者，有求出世深生悔故，可名不斷。若無漏引名為無漏，眠雖亦然，遠引生故，但非親引，故親言簡。

The Commentary states: Fascicle sixty-six states that all contaminated phenomena in the body of one beyond training are called 'not to be abandoned', because they are all already abandoned. Why is torpor here not said to be 'not to be abandoned'? By this reasoning, torpor would also be 'not to be abandoned'. In terms of seeking the uncontaminated, what is induced by the uncontaminated is not [included under] what is not non-abandoned. Remorse, although regretting prior evil and seeking nirvāṇa and so forth, nevertheless does not deeply seek, because its mental configuration is shallow; it is not like sorrow, so the word 'deeply' is used to exclude it. Another explanation holds that this relies on the majority of cases where it is not attained; for there are those who, seeking transcendence from the world, deeply give rise to regret, so it may be called non-abandonment. If what is induced by the uncontaminated is called uncontaminated, sleep is also like this because it is induced remotely; but it is not directly induced, so the word 'directly' is used to exclude it.