大方廣佛華嚴經隨疏演義鈔 64.98

64.98

Regarding “Grasping at self-discourse and so forth constitutes self-pride”: this refers to the above treatise saying, “Arising after being conditioned by craving, hence 'and so forth' comprises the four graspings.” Explanation says: namely, 1. Sensual grasping, 2. Grasping at views, 3. Grasping at precepts, and 4. Grasping at self-discourse. Now, in accordance with the sūtra, the phrase 'self-pride' first adduces self-discourse to imply the remaining three under “and so forth.” 'Sensual grasping' means grasping at the five wondrous sensual objects. The Yogācāra[bhūmi] says: “What is sensual grasping? It refers to greedy desire produced with respect to the various desires. What is grasping at views? It refers to all greedy desire with respect to remaining views, excluding the view of individuality (satkāyadṛṣṭi). What is grasping at precepts and observances? It refers to all greedy desire with respect to evil vows. What is grasping at self-discourse? It refers to all greedy desire with respect to the view of individuality.” Someone explained: Precepts refer to bad precepts; observances refer to the observances of dogs, cows, and so forth. Self-discourse refers to internal consciousness, in reliance on which a self is spoken of. Other masters say: The view of a self and pride of a self are named self-discourse. Why are these two alone called self-discourse? Because based on these two, one speaks of the existence of a self. Because a self does not exist, it is named self-discourse. As the sūtra says: “Bhikṣus, you should know that foolish, unlearned ordinary people, following nominal designations, give rise to attachment to a self, within which there is neither self nor what belongs to a self,” and so on. The Yogācāra[bhūmi] says: “Sensual grasping generates only the suffering results of the desire realm; the remaining three generally generate the suffering results of the three realms.”