大方廣佛華嚴經疏 19.44

19.44

第五約相生門，以利鈍分別，先鈍、後利。故《淨名》推身以欲貪為本，欲貪以虛妄分別為本，虛妄分別以顛倒想為本，顛倒想以無住為本。今以無住非煩惱，故略不言耳，而順明之。從顛倒虛妄分別生貪等惑，依貪等惑有諸隨惑展轉相生。顛倒想者，不淨計淨等故。利中即身見為本，生六十二見。此有二說：一依三世五蘊，至下當明。二依異道邪見，具如《瑜伽》八十七說。

Fifth is according to the gate of mutual generation, distinguished by sharp and dull, with the dull first and the sharp second. Thus the Vimalakīrtinirdeśa traces back the body as having craving as its root, craving as having false conceptual differentiation as its root, false conceptual differentiation as having inverted thought as its root, and inverted thought as having non-abiding as its root. Now, because non-abiding is not an affliction, it is omitted and not mentioned, but is explained in forward order. From inverted, false conceptual differentiation, afflictions such as greed are produced; relying on afflictions such as greed, the various secondary afflictions mutually arise in succession. 'Inverted thought' means reckoning the impure as pure, and so forth. Among the sharp [afflictions], the view of selfhood is the root, producing the sixty-two views. Regarding this there are two explanations: first, relying on the five skandhas of the three periods of time, which will be clarified below; second, relying on the wrong views of divergent paths, as fully explained in Yogācārabhūmi fascicle eighty-seven.