大方廣佛華嚴經隨疏演義鈔 70.28

70.28

疏「論釋餘七云」下，二釋餘七。於中四：一總釋七林、二重釋根等、三例釋三聚、四會二名殊。今初、有三：初句標舉、二「依共染」下舉論、三「謂次根等」下疏釋。然上論七林，總有四節：一依共字，攝根、解、性、欲四林；二染字，即隨眠林；三煩惱染淨等，即習氣林；四「依定不定時」，即三聚林。四節皆合有其依字，初一後一有依，中二略無，以初依字該於中二。若具應云：依共、依染、依煩惱染淨、依定不定時也。今釋四節，文亦有四：初釋共字，謂根解性欲同是業故。二「隨眠即煩惱種」下，釋染字故。三地中顯超煩惱，名貪嗔癡。顯超隨眠，名為染也。以常隨心，令心穢濁，無時暫淨，故名為染。然論經名「使」，如下當釋。三「受生即生如前已說」者，此非釋論，以經次第至於生故，指前總中故。前云「不出業煩惱生」也。四從「餘二通三故不出三」下，釋論。第三四節習氣、三聚，二稠林也。於中二，上二句總釋。言「餘二通三」者，二即是習氣及三聚林，通三雜染。「故不出」者，隨眠是煩惱，根等是業。今二復通，故上標云不出三雜染也。疏「二云何通」下，二別釋二林。此句徵問。後「謂習氣」下，釋前論第三云「煩惱染淨等是習氣林，染攝煩惱故。」疏略無煩惱之言，又欲將染淨通根解性欲。而言等者，等取生雜染，以三雜染皆有習氣故。故下釋中，有煩惱習氣、業習氣道差別，習氣即是生故。不言心習氣者，心是總故，為十依故。

Regarding the commentary's statement from "The treatise explains the remaining seven, saying..." downwards: second, it explains the remaining seven. Within this there are four: first, a general explanation of the seven thickets; second, a repeated explanation of faculties and so forth; third, an analogous explanation of the three groups; fourth, reconciling the divergence between the two names. Now, the first has three: the first sentence sets it forth; second, from "Based on common defilement..." downwards, it cites the treatise; third, from "Namely, the following faculties and so forth..." downwards, the commentary explains it. Now, regarding the seven thickets in the treatise above, there are four clauses in all: first, relying on the word "common," it subsumes the four thickets of faculties, understandings, dispositions, and inclinations; second, the word "defilement" is the thicket of dormant afflictions; third, "defilement and purity of afflictions and so forth" is the thicket of latent impressions; fourth, "based on the determinate and indeterminate times" is the thicket of the three groups. All four clauses should properly have the word "based on"; the first and the last have "based on," while the middle two abbreviate it, because the first word "based on" covers the middle two. If stated fully, it should say: "based on the common, based on defilement, based on defilement and purity of afflictions, based on the determinate and indeterminate times." Now, in explaining the four clauses, the text also has four [parts]: First, it explains the word "common," meaning that faculties, understandings, dispositions, and inclinations are identically karma. Second, from "Dormant afflictions are the seeds of afflictions..." downwards, it explains the word "defilement." Within the third bhūmi, surpassing afflictions is designated greed, anger, and delusion; surpassing dormant afflictions is designated defilement. Because they constantly accompany the mind and make the mind turbid, never being momentarily pure, they are named "defilement." However, the treatise sūtra names them "underlying tendencies," as will be explained below. Third, regarding "'Experiencing birth is birth, as has been spoken of before'": this is not an explanation of the treatise; because the order of the sūtra arrives at birth, it refers to the general above, where it was previously said, "not going beyond karma, afflictions, and birth." Fourth, from "'The remaining two pertain to the three, hence they do not go beyond the three'" downwards, it explains the treatise. The third and fourth clauses are latent impressions and the three groups—the two thickets. Within this there are two: the upper two sentences are a general explanation. Regarding "the remaining two pertain to the three": "two" refers to the thickets of latent impressions and the three groups, which pertain to the three defilements. Regarding "hence they do not go beyond": dormant afflictions are afflictions, while faculties and so forth are karma; now these two further pertain [to all three], and hence it was stated above that they do not go beyond the three defilements. Regarding the commentary's statement from "Second, how do they pertain?" downwards: second, it separately explains the two thickets. This sentence poses a question. Afterwards, from "Namely, latent impressions..." downwards, it explains the third [clause] of the treatise above, which says, "The defilement and purity of afflictions and so forth are the thicket of latent impressions, because defilement subsumes afflictions." The commentary abbreviates the word "affliction," and also intends to apply defilement and purity across faculties, understandings, dispositions, and inclinations. The word "and so forth" includes the defilement of birth, because all three defilements possess latent impressions. Therefore, in the explanation below, there are the differentiated paths of latent impressions of afflictions and latent impressions of karma; latent impressions are birth itself. The reason it does not mention the latent impressions of the mind is that the mind is the general, acting as the basis for the ten.