大方廣佛華嚴經隨疏演義鈔 60.115

60.115

疏「定慧合說」者，問：此非慧也。慧合定中，亦非戒地，戒何別說？前戒已成不依定故，此中之慧是定中慧故。疏「滅除沈掉故云調伏」者，沈是昏沈，是定順障、是慧違障。掉即掉舉，是慧順障、是定違障。定多易沈，慧多易掉，故名順障。沈不明了，掉不寂靜，故名違障。論云「滅除沈掉隨煩惱使」者，沈掉即是隨惑，使即隨眠，種現俱亡故。

Regarding the commentary's statement, "concentration and wisdom are explained together": Question: This is not wisdom. If wisdom is combined within concentration, it is also not the ground of morality, so why is morality explained separately? [Answer:] Because the previous morality has already been perfected and does not depend on concentration, whereas the wisdom here is wisdom within concentration. Regarding the commentary's statement, "extinguishing sinking and agitation is called taming": "sinking" is torpor (styāna), which is an obstacle conforming to concentration and an obstacle contrary to wisdom. "Agitation" is restlessness (auddhatya), which is an obstacle conforming to wisdom and an obstacle contrary to concentration. Excessive concentration easily leads to sinking, and excessive wisdom easily leads to agitation; hence they are called "conforming obstacles." Sinking is not lucid, and agitation is not quiescent; hence they are called "contrary obstacles." Regarding the treatise's statement, "extinguishing the secondary afflictive latencies of sinking and agitation": sinking and agitation are secondary afflictions, and the latencies are the anuśaya, because both seeds and active manifestations are destroyed.