瑜伽論記 23.192

23.192

長行釋中，初解無智，言依前所說三有情眾，無智為根者，一、謂邪見起曲業，二、貪瞋穢業，三、癡所起濁業，并以無智為根故得生起。若能斷此無我根本，一切眾中，能起一切雜染一法者，釋根本義也，是無明一法。此中第一所起雜染損減實事者，初邪見也。第二增益虛事者，貪瞋也。第三於其如實顯了方便，能作愚癡者，起濁業人。於彼二因，有愚癡故等者，愚與前二為因故有增減。

In the prose explanation, it first explains absence of wisdom. Regarding the statement that based on the previously explained three groups of sentient beings, absence of wisdom is the root: (1) crooked karma arising from wrong view, (2) defiled karma [arising from] greed and anger, and (3) turbid karma arising from delusion; these arise with absence of wisdom as their root. [The phrase] "If one can sever this root of non-self... among all beings, the single phenomenon capable of generating all defilements" explains the meaning of "root"; it refers to the single phenomenon of ignorance. Herein, the first, "the defilement produced diminishes actual real entities," refers to the initial wrong view. The second, "superimposes unreal entities," refers to greed and anger. The third, "with respect to its means of genuine revelation, creates delusion," refers to persons who initiate turbid karma. Regarding "because of having delusion toward those two causes," delusion serves as the cause for the previous two, hence there is diminution and superimposition.