大乘義章 6.27

6.27

次對十使明依不同。如《毘曇》說「無愧睡與眠，此三無明依，掉慳及無慚，是從貪欲生。覆纏二使依，悔即因猶豫，忿嫉瞋恚依，明智之所說。」論文如是。以癡覆心，不知羞恥，作惡無愧。又以癡故，煩惱起時，不自開曉，睡著境界，不能堪忍，說之為睡。復以癡故，昏障覆心，無所覺知，說以為眠。是故此三同依無明。以有貪故，追求五欲不能止息，說之為掉。以有貪故，慳惜己物不能捨離，說以為慳。以有貪欲，於追求中無有羞恥，說為無慚。是故此三同依貪欲。以有愚癡貪欲心故，作惡覆藏不知發露，說之為覆，故說覆纏二使依也。所謂依於貪欲無明，以有疑故作善追變，說之為悔，故說悔心因於猶豫。以有瞋故，於他忿惱，說之為忿。忌他勝己，說之為嫉。故說忿嫉依於瞋恚。若依《成實》，覆慳二纏是其貪使，忿嫉二纏是其瞋使，餘悉非使（此三門竟）。

Next, their differing bases are clarified in comparison with the ten latencies. As the Abhidharma says: 'Unconscientiousness, torpor, and drowsiness—these three rely upon ignorance. Restlessness, avarice, and shamelessness are produced from craving. The entanglement of concealment relies upon two latencies; regret is caused by hesitation; wrath and jealousy rely upon ill will: so say the wise.' Such is the text of the treatise. Because delusion obscures the mind, one does not know shame and commits evil without dread; moreover, because of delusion, when afflictions arise, one does not awaken oneself, but lies dormant in objects and cannot endure them—this is explained as torpor. Furthermore, because of delusion, dimness and obstruction cover the mind so that there is no conscious awareness—this is explained as drowsiness. Therefore, these three together rely upon ignorance. Because of craving, one pursues the five desires without being able to stop—this is explained as restlessness. Because of craving, one begrudges one's own possessions and cannot renounce them—this is explained as avarice. Because of craving, one lacks shame in the midst of pursuit—this is explained as shamelessness. Therefore, these three together rely upon craving. Because of a deluded and grasping mind, one conceals evil deeds without knowing to reveal and confess them—this is explained as concealment; therefore, the entanglement of concealment is said to rely on two latencies, namely relying on craving and ignorance. Because of doubt, one regrets and changes one's mind after doing good—this is explained as regret; therefore, the mind of regret is said to be caused by hesitation. Because of anger, one feels wrath and annoyance toward others—this is explained as wrath. Begrudging others who surpass oneself is explained as jealousy; therefore, wrath and jealousy are said to rely upon ill will. If one relies on the Tattvasiddhi, the two entanglements of concealment and avarice are the latency of craving, the two entanglements of wrath and jealousy are the latency of ill will, and the rest are not latencies at all. (This concludes the third section.)