大方廣佛華嚴經隨疏演義鈔 61.98

61.98

疏「揀細異麁」者，望於二地故得名細，非望後地而得細名麁障。「見道初地已斷」者，即分別起。「麁障修者二地已斷」者，然煩惱有三：一正起者，初地斷；二誤心起者，二地已斷；三不善根使任運性成，三地已上漸次斷之。又貪等惑，略有二種：一者不善，凡夫所起。二者是善，愛佛名貪，憎厭世間說之為瞋，分別有無說以為癡。上三處斷，是不善煩惱。善煩惱斷，亦有三處：一者正起，地上漸斷，八地時盡；二者習起，八地已上漸次除斷，十地時盡；三者使性，至佛乃盡。今此但斷不善之性，不說現斷，至七地中方說斷於求佛貪等。

Regarding the commentary's 'Selecting the subtle to differentiate it from the gross,' looking back to the second bhūmi it can be called subtle, but looking forward to subsequent bhūmis it cannot be called subtle. Regarding 'Gross obscurations severed in the path of seeing on the first bhūmi,' these are the conceptually arisen ones. Regarding 'Gross obscurations severed in cultivation on the second bhūmi,' afflictions are of three kinds: first, actively arising ones are severed on the first bhūmi; second, those arising from an errant mind are severed on the second bhūmi; third, unwholesome root emissaries that are spontaneously formed by nature are severed gradually from the third bhūmi upward. Furthermore, delusions such as greed are briefly of two kinds: first, unwholesome, which are arisen by ordinary beings; second, wholesome: love for the Buddha is called greed, revulsion toward the world is spoken of as anger, and discriminating between existence and non-existence is spoken of as delusion. Those severed in the above three positions are unwholesome afflictions. The severing of wholesome afflictions also has three positions: first, actively arising ones are severed gradually on the bhūmis, being exhausted at the eighth bhūmi; second, habitual ones are gradually eliminated and severed from the eighth bhūmi upward, being exhausted at the tenth bhūmi; third, the emissary nature is only exhausted upon reaching Buddhahood. Here, it only severs the unwholesome nature and does not speak of severing active manifestations; only on the seventh bhūmi does it speak of severing greed seeking the Buddha, and so forth.