大乘義章 6.22

6.22

第十明其相生次第。於中兩門：一直就十使明相因起、二約地以論十使之中因起如何。無明為本，依無明故便起疑使，依彼疑後或生邪見、或起我見，依於我見便起斷常，說為邊見。由常見故，為我未來更求勝處，受持禁戒，故起戒取。於彼戒取所取法中計為第一，便起見取。由見取故，順則生貪、違則生瞋。持此自高，便生慢使。一義如是。又更分別：無明為本，因之起疑。疑後決定便入二中：一入有中，便起身見。以身見故，說身死後或時如去或不如去，若說如去則是常見，說不如去即是斷見。若見常者，為神修善，持戒苦行，便起戒取。若見斷者，以無後世，貪現五欲，便生貪心。以貪心故，他侵生惱，便起瞋心。二入無中，起於邪見。以邪見故，取邪為正，便生見取。以見取故，恃己所見，欺陵他人，便起慢心。因起如是。一切且然，未必皆爾（此一門竟）。

Tenth is explaining the order of their mutual generation. Herein are two sections: first, directly explaining their arising through mutual causality with respect to the ten underlying afflictions; second, discussing how their causal arising occurs among the ten underlying afflictions with respect to the stages. Ignorance is the root; relying on ignorance, the affliction of doubt then arises. Relying on that doubt, either wrong view arises or view of self is produced. Relying on the view of self, annihilationism or eternalism then arises, which is spoken of as the view of extremes. Because of the eternalist view, in order to seek a superior place for the self in the future, one undertakes and keeps prohibitive precepts; hence the attachment to rules and rituals arises. Grasping the dharmas apprehended by that attachment to rules and rituals as supreme, the attachment to views then arises. Due to the attachment to views, when in accord [with one's view], greed arises; when in opposition, anger arises. Holding to this to elevate oneself, the affliction of conceit then arises. One explanation is like this. Again, to distinguish further: ignorance is the root, and based on it doubt arises. After doubt, when certainty is reached, one then enters into one of two [extremes]: First, entering into existence, one then gives rise to the view of self. Because of the view of self, one says that after the body dies, it either continues as it went or does not continue as it went; if one says it continues as it went, that is eternalism, and if one says it does not continue as it went, that is annihilationism. If one sees it as eternal, for the sake of the soul one cultivates good deeds, keeps precepts, and practices austerities, then giving rise to the attachment to rules and rituals. If one sees it as annihilated, because there is no future life, one craves the present five desires, and then gives rise to a mind of greed. Because of the mind of greed, when others encroach upon it, distress arises, and one then gives rise to a mind of anger. Second, entering into non-existence, one gives rise to wrong view. Because of wrong view, one takes the wrong as right, and then gives rise to the attachment to views. Because of the attachment to views, one relies on one's own view to look down upon others, and then gives rise to a mind of conceit. Causal arising is like this. All of this is merely one way, and is not necessarily always so (this one section ends).