【The Origin of Suffering】- the order for the root of afflictions

【On the other hand, if you hold that ignorance and the view of the perishing aggregates are identical,】

If you think of these two as one,  

【then the view of the perishing aggregates is itself the root of the afflictions.】

Then the view of the perishing aggregates is the root of the afflictions.  Next,  
 
【When the view of the perishing aggregates apprehends a self,】
 
Since you don't understand that the reality is the five aggregates, but that you see that it's "the self."  So once there is "me," there
has to be "you"!    

【discrimination arises between self and other.】  
 
This distinguishes me, you and him.  
 

 【Once you have made that distinction, you become attached to what is associated with yourself and hostile toward that which pertains to others.】
 
For whatever that is associated with ourselves, we will have all sorts of attachments for the self and that which belongs to me.  To those whom you do not get along with, you will become hostile.  This is how attachment and hostility arise.  
 
【As you observe the self, your mind also becomes inflated.】

Because there is this self, there will be pride.  

【You develop a belief that this very self is either eternal or subject to annihilation.】
 
Once you develop a belief of this self, because you cling onto this self, you will then think about what comes after?  It will be either eternalism or annihilation.  So the extreme view will arise.  

【You come to believe in the supremacy of a view of the self and the like, and you also come to believe in the supremacy of the detrimental practices associated with such views.】

What is this?  The belief in the supremacy of a view of the self and so on will all follow.  

【Similarly, you develop the wrong view that denies the existence of things such as the Teacher who taught selflessness and that which he taught—karma and its effects, the four truths, the three jewels, and so forth;】  
 
Hence, with regard to all the principles that the Buddha has told us such as the karma and its effects, the four noble truths, y you develop the wrong view - by denying the existence [of things taught by the Buddha] or claiming something else.  These are the wrong views.  

【or else you become doubtful as to whether such things exist or are real.】

SOURCE 来源 :

73A 26’59” Vol 10 of Master Jih-Chang’s Discourse P18 L3
English Lamrim Vol 1 P300

日常师父法语📡73A 26’59”手抄稿第10册P18 L3

希求解脱 : 烦恼生起次第

【如许彼二为一，】

如果你许这两个东西同一的话，

【即萨迦耶见为烦恼根本。】

那就是个萨迦耶见，是烦恼的根本。下面说：

【此复由其萨迦耶见，执为我已，】

既然你不了解这个真实是明明是五取蕴，你把它看成功“我”，那么有了我就有你呀！

【遂即分判自他差别。】

说我、是你、是他。

【如是分已，贪着自党，瞋恚他品，】

对于自己的嘛种种贪着，我、我所等等，贪；对于别人跟你不相应的嘛，你就瞋，所以贪、瞋是由此发生。

【缘我高举，】

因为有我啊，就慢就生起。

【执我常断，】

执我的，因为执着这个我的话，你考虑以后怎么办哪？或者是常，或者是断，边见就生起。

【于我见等及彼相属所有恶行，执为第一。】

这这一个就是什么？就是见取等等就跟着来了。

【如是便于开示无我之大师，及师所说业果，四谛，三宝等法，邪见谓无，】

于是对于佛告诉我们的种种的这个道理，业果啊、四谛啊，邪见—或者说它无，或者是什么，这个就是邪见。

【或复生疑，为有为无，是耶非耶?】