大般涅槃經義記 6.135

6.135

今此文中總就五陰故但說四，若就五陰歷別論之便有二十，分別起處便有六十五種計我。相狀如何？於五陰中先就色說，色陰望餘有其十三：有人宣說色體是我即以為一，有人宣說色體非我但是我所，此我所中即有四種；有人宣說受陰為我、色陰與彼受我為所，乃至有人說識為我，色陰與彼識我為所，故有四種，通前為五；有人宣說色者是其我之窟宅，我居其中，於此門中即有四種；有人宣說受陰為我，來住色中，乃至有人說識為我，來住色中，故有四種，通前為九；有人宣說我者是其色之窟宅，色住其中，於此門中亦有四種，有人宣說受陰是我色來入中，乃至有人說識是我色來住中故有四種，通前十三。最初我見，後之十二是我所見。色望餘陰辯之既然，餘陰相望辯之類爾。五陰之中各有十三，是故通說有六十五。此等諸見，修慧悉斷。

Now, because this text speaks generally of the five aggregates, it mentions only four; if discussed individually across the five aggregates, there are twenty; and regarding their distinct points of arising, there are sixty-five kinds of conceiving a self. What are their characteristics? Among the five aggregates, speaking first of form, the form aggregate has thirteen in relation to the others: someone declares that the substantial entity of form is the self, which constitutes one; someone declares that the substantial entity of form is not the self, but belongs to the self—within this "belonging to the self" there are four kinds: someone declares that the sensation aggregate is the self and the form aggregate belongs to that self of sensation, up to someone saying consciousness is the self and the form aggregate belongs to that self of consciousness, hence there are four kinds, making five together with the preceding; someone declares that form is the cave or house of the self and the self dwells within it—within this approach there are four kinds: someone declares that the sensation aggregate is the self that comes to dwell within form, up to someone saying consciousness is the self that comes to dwell within form, hence there are four kinds, making nine together with the preceding; someone declares that the self is the cave or house of form and form dwells within it—within this approach there are also four kinds: someone declares that the sensation aggregate is the self into which form enters, up to someone saying consciousness is the self within which form comes to dwell, hence there are four kinds, making thirteen together with the preceding. The very first is the view of a self; the latter twelve are views of what belongs to a self. As the explanation of form in relation to the other aggregates is like this, so the explanation of the other aggregates in relation to one another is analogous. There are thirteen in each of the five aggregates; therefore, comprehensively spoken, there are sixty-five. All these views are completely severed through cultivating wisdom.