俱舍論頌疏論本 20.51

20.51

釋曰：一無明、二疑、二邪見、四身見、五邊見、六戒禁取、七見取、八貪、九慢、十瞋，煩惱生時，先由無明，於諦不了。由不了故，次引生疑，於四聖諦生猶預故。從此疑心引生邪見，謂定撥無苦、集、滅、道。由撥無諦，引身見生，謂苦蘊中撥無苦理，便決定執此為我故。從此身見引邊見生，謂依我執斷、常邊故。從此邊見引生戒禁取，便計前執為能淨故。從戒禁取引見取生，謂計能淨已，或必執為能勝故。從此見取次引貪生，謂自見中情深愛故。從此貪後次引慢生，恃自見解，生高舉故。從此慢後次引生瞋，違己見中必憎嫌故。如是且依次第起說，越次第者，前後無准。

Explanation: First ignorance, second doubt, third wrong view, fourth self-view, fifth extreme view, sixth attachment to rules and vows, seventh attachment to views, eighth greed, ninth conceit, tenth hostility. When afflictions arise, first due to ignorance there is non-comprehension of the truths. Because of non-comprehension, it next induces the arising of doubt, producing hesitation regarding the four noble truths. From this doubting mind, wrong view is induced, namely, definitively repudiating suffering, origin, cessation, and the path. Through repudiating the truths, the arising of self-view is induced, meaning that within the aggregates of suffering, having repudiated the principle of suffering, one definitively grasps this as a self. From this self-view, the arising of extreme view is induced, meaning relying on self-grasping to grasp the extremes of annihilation or permanence. From this extreme view, the arising of attachment to rules and vows is induced, as one conceives the previous grasping to be capable of purification. From attachment to rules and vows, the arising of attachment to views is induced, as having conceived it as capable of purification, one definitively grasps it as supreme. From this attachment to views, greed is next induced to arise, meaning deep emotional craving within one's own view. After this greed, conceit is next induced to arise, generating arrogance through relying on one's own view. After this conceit, hostility is next induced to arise, necessarily feeling hatred and aversion toward what contradicts one's own view. This is stated according to their sequential arising; for arisings outside the sequence, there is no fixed order of prior and posterior.