俱舍論記 21.30

21.30

「於此所說至如其次第」者，釋後一頌半。言等流者，是彼本惑近等流果。若有知人，覆是貪等流，貪著名利而覆藏故。若無知人，覆是無明等流，愚癡不解而覆藏故。如其次第。又解：有知是初師，無知是第二師，有知無知是第三師，故言如其次第。前解為勝。餘文可知。故《正理》云「無慚、慳、掉舉是貪等流，要貪為近因方得生故。無愧、眠、惛沈是無明等流，此與無明相極相隣近故。嫉、忿是瞋等流，由此相同瞋故。悔是疑等流，因猶豫生故。覆有說是貪等流，有說是無明等流、有說是俱等流，諸有知者因愛生故，諸無知者因癡生故。

On the phrase “Among these described… respectively in order”: This explains the latter one-and-a-half stanzas. The word “outgrowth” (niṣyanda) refers to the immediate outgrowth result of that fundamental defilement. In a person with knowledge, concealment (mrakṣa) is an outgrowth of greed, because they conceal out of attachment to fame and profit. In a person without knowledge, concealment is an outgrowth of ignorance, because they conceal out of foolishness and lack of understanding. Hence [it is said] “respectively in order.” Another explanation says: "with knowledge" refers to the first master's view, "without knowledge" refers to the second master's view, and "with and without knowledge" refers to the third master's view; hence it says “respectively in order.” The former explanation is superior. The rest of the text is easy to understand. Therefore, the Nyāyānusāra says: “Shamelessness, stinginess, and restlessness are outgrowths of greed, because they arise only with greed as their immediate cause. Moral unconcern, sleep, and lethargy are outgrowths of ignorance, because their characteristics are extremely close to ignorance. Envy and anger are outgrowths of hostility, because they resemble hostility by this reason. Regret is an outgrowth of doubt, because it arises from hesitation. Concealment is said by some to be an outgrowth of greed, by some to be an outgrowth of ignorance, and by some to be an outgrowth of both, because for those with knowledge it arises from desire, while for those without knowledge it arises from confusion.”