大方廣佛華嚴經隨疏演義鈔 37.38

37.38

第七菩薩。疏「煩惱名諍觸動善品」者，即《俱舍．界品》頌云「有漏名取蘊，亦說為有諍，及苦集世間，見處三有等。」今用第二句。從「煩惱名諍下至有彼諍故」，全是彼文。從「故生死者有漏為體」，即是前段後義。彼疏後云「猶如前說，有彼漏故，名為有漏。」釋曰：此證成有彼諍故。下又結云「如是等類是有漏法差別眾名」，故今結云「故生死者有漏為體」。所以論初名為有漏無漏法也。

Regarding the seventh bodhisattva: as for the commentary's phrase “defilement is called contention because it provokes and agitates wholesome qualities,” this is from the verse in the “Dhātu Chapter” of the Abhidharmakośa: “The defiled are called the grasping aggregates; they are also spoken of as with-contention, as well as suffering, origination, the world, the spheres of views, the three existences, and so forth.” Here the second line is used. From “defilement is called contention” down to “because of possessing that contention,” it is entirely that text. From “therefore, saṃsāra has the defiled as its essence,” that is the latter meaning of the preceding passage. Later, that commentary says: “Just as previously stated, because of possessing those taints, it is called defiled.” Explanation: This proves the phrase “because of possessing that contention.” Below, it also concludes: “Such categories are the various distinct names of defiled dharmas”; hence it now concludes: “Therefore, saṃsāra has the defiled as its essence.” This is why the beginning of the treatise speaks of defiled and undefiled dharmas.