大方廣佛華嚴經隨疏演義鈔 34.3

34.3

疏「雜集第七說諸煩惱」等者，解妨。問：既分根本、隨惑，云何皆名為隨？故為此通。故彼論云「隨煩惱者，謂所有諸煩惱皆是隨煩惱，有隨煩惱非是煩惱。」釋曰：非煩惱者，所謂忿等，但隨本惑名隨煩惱；而非根本，名非煩惱。而貪嗔癡名隨煩惱者，心法由此隨煩惱故，隨惱於心，令不離染、令不解脫、令不斷障，故名隨煩惱。如世尊說：「汝等長夜為貪嗔癡隨所惱亂，心恒染污。」釋曰：論意云一切煩惱根本隨惑隨逐眾生，令心心所隨順染污，故皆名隨。是以疏云「隨他生故」。他即眾生，由惑隨生，故生隨惑。正是經意，謂諸行人心隨貪等。

Regarding the commentary's passage beginning "Fascicle seven of the Samuccaya states that all afflictions" and so on: resolving an objection. Question: Since they are already distinguished into root and secondary afflictions, why are all called "secondary" (upakleśa)? Hence this resolution is provided. That treatise says: "'Secondary afflictions' means that all afflictions are secondary afflictions, and there are secondary afflictions that are not [root] afflictions." Exegesis: Those that are "not [root] afflictions" are things like wrath, which merely follow the root afflictions and are called secondary afflictions; not being root, they are called not [root] afflictions. And greed, anger, and ignorance are called secondary afflictions because, through these secondary afflictions, mental factors consequently afflict the mind, causing it not to leave defilement, not to attain liberation, and not to sever obstacles; hence they are called secondary afflictions. As the World-Honoured One said: 'For a long night you have been afflicted and disturbed by greed, anger, and ignorance, your minds constantly defiled.' Exegesis: The treatise's intention is that all root and secondary afflictions pursue sentient beings and cause the mind and mental factors to accord with defilement; hence all are called "secondary/accompanying." Therefore the commentary says, "because they arise following the other." "The other" is sentient beings; because afflictions follow beings, beings follow afflictions. This is precisely the sūtra's meaning, namely that the minds of practitioners follow greed and the like.