首楞嚴義疏注經 9.316

9.316

一切煩惱以想為本，擾惱身心，汩亂真性，故名為濁。如前文云「又汝今者憶識誦習，性發知見，容現六塵，離塵無體、離覺無性，相織妄成名煩惱濁。」今想陰盡，此濁亦超也。融通妄想者，想能融變，身隨於心，心想酢梅口中流水，融通質礙，故名融通。

All afflictions take perception as their root, disturbing the body and mind and disordering the true nature; hence they are called 'turbidity.' As the previous text states: 'Furthermore, you now recollect, cognize, recite, and practice; the nature gives rise to knowledge and views, allowing the six dusts to appear, having no substance apart from dusts and no nature apart from awareness; their mutual weaving falsely forms what is called the turbidity of afflictions.' Now that the aggregate of perception is exhausted, this turbidity is also transcended. 'Pervasive and interconnected false thinking': perception can pervasively transform, the body follows the mind; when the mind thinks of sour plums, water flows in the mouth, pervasively penetrating physical obstructions, hence called 'pervasive and interconnected.'