成唯識論述記 6.490

6.490

述曰：此釋前業。謂由無明於諦等猶豫，邪見撥無，後餘貪等次第生起，造諸惡業，乃復招後生諸雜染也。此中所謂：見道無明生起次第，然修道者不必起疑及邪定故。謂由無明起貪等故，造人、天業，招後生染。然《對法》中以邪見者，無明增故，說邪定為先，後方有疑，然生次第，此文為正。五十八云：有四種愚，乃至相應、不共。然第五卷第七識中已分別訖，此略不說。然諸論貪、瞋之後，即次說慢，此中但以不善根，同次說無明。《瑜伽》第五十八及第八皆見為首，以利惑故。復七種無知等相攝，如《大論》第九，《緣起經》等說。

The Commentary states: This explains the aforementioned activity. That is, because through ignorance one vacillates regarding the truths and so on, and with wrong views denies them, subsequently the other [defilements] such as greed arise successively, creating various evil karmas and further incurring all defilements in future lives. What is spoken of here is the order of arising of ignorance on the path of seeing; however, those on the path of cultivation do not necessarily give rise to doubt and wrong determination. That is, because greed and so forth arise through ignorance, creating human and heavenly karma and incurring defilement in future lives. However, in the Abhidharmasamuccaya, because for those with wrong views ignorance is predominant, wrong determination is said to be first, followed by doubt; yet regarding the order of arising, this text is correct. Fascicle fifty-eight says: There are four kinds of delusion, down to conjoined and unshared. However, this has already been analyzed in the fifth fascicle under the seventh consciousness, so it is briefly omitted here. Although various treatises immediately explain conceit after greed and anger, here, because of the unwholesome roots, ignorance is explained next in the same manner. Fascicles fifty-eight and eight of the Yogācārabhūmi both take views as foremost, because they are sharp defilements. Furthermore, the seven kinds of unknowing and so forth subsume each other, as explained in fascicle nine of the Great Treatise, the Pratītyasamutpāda-sūtra, and so on.