維摩經略疏垂裕記 6.147

6.147

二、「唯優」下，別釋。荊溪云：我見等五者，即身邊等四皆因我生。五及三倒皆因成故、皆對境故，俱合云受。領納隨觸、想取像為體、行攝多心所，除不相應行及以無為法，皆有所緣，故一一文中並闕，推句至下二假方乃具之。

Second, from "Only Upāli" onward, distinct explanation. Jingxi says: "The five such as self-view: the four such as identity [view] and extreme [view] are all produced due to the self. Because the five and the three inversions are all established through causation and all face objects, they should together be called feeling. Receiving and taking in follows contact; perception takes marks as its substance; formations subsume many mental factors; excluding non-concomitant formations and unconditioned dharmas, all have cognitive objects. Therefore, they are all omitted in each text, and the investigation of the clauses is only complete in the following two provisionalities."