俱舍論記 19.65

19.65

「毘婆沙者至五取蘊起」者，第二毘婆沙師釋。有故名薩，身義如前。故《正理》云「有故名薩，聚謂迦耶，即是和合積聚為義。迦耶即薩，名薩迦耶，即是實有非一為義（已上論文）。」勿無所緣計我、我所，不同經部緣無生心，故說此見緣有身，不緣無法。緣薩迦耶而起此見，從境為名，故標此見名薩迦耶。身即是有，故名有身，持業釋也。有身之見，名有身見，依主釋也。諸見但緣有漏法者，皆應標以薩迦耶名，以彼皆緣有身起故。然佛但於我、我所執標此名者，令知此見緣有身起，非我、我所，以我、我所畢竟無故。如契經說：諸有執我者，佛等隨觀見彼，一切唯於五取蘊起，非於餘法。以此故知，唯緣有身，非我、我所。又解：諸有執我者，自等隨觀見。又解：諸有執我等，等取我所，佛隨觀見。又解：諸有執我等，彼自隨觀見。又解：遍緣名等，別起名隨，初尋名觀，後決名見，謂等隨於何蘊而觀起見。又解：等緣彼法名等。將起此見必先觀察。今隨此觀起有身見，名隨觀見。

Regarding "The Vaibhāṣikas... arises with respect to the five clinging aggregates": The second is the Vaibhāṣika master's explanation. It is called 'sat' because it exists, and the meaning of 'kāya' is as before. Thus the Nyāyānusāra states: "It is called 'sat' because it exists. 'Kāya' means an aggregation, taking the meaning of a compounded heap. The kāya itself is sat, hence termed satkāya, taking the meaning of real existence and non-unity" (end of text from the treatise). Lest one conceptualize a self and what belongs to a self without an objective support—differing from the Sautrāntika view that consciousness arises observing a non-existent—it is said that this view takes an existing collection (satkāya) as its object, not an unreal dharma. Because this view arises taking the satkāya as its object, it is named after its object; thus this view is designated satkāya[dṛṣṭi]. The collection itself is existent, hence called 'existent collection' (satkāya), which is a karmadhāraya compound. The view of the existent collection is called the view of the existent collection, which is a tatpuruṣa compound. All views that take sāsrava dharmas as their object ought to be designated with the name satkāya, because they all arise taking an existent collection as their object. However, the Buddha only designated this grasping at self and what belongs to self with this name to make it known that this view arises taking an existent collection as its object, not a self or what belongs to a self, since a self and what belongs to a self are utterly non-existent. As stated in the sūtras: "Those who grasp at a self—the Buddha and others, observing in accordance with reality, see that all of them arise only with respect to the five clinging aggregates, not with respect to other dharmas." By this we know that it observes only an existent collection, not a self or what belongs to a self. Another explanation: "Those who grasp at a self—they themselves and others observe and see." Another explanation: "Those who grasp at a self, etc."—'etc.' includes what belongs to a self, which the Buddha observes and sees. Another explanation: "Those who grasp at a self, etc."—they themselves observe and see. Another explanation: Universally taking as object is called 'equally' (saṃ-), distinct arising is called 'following' (anu-), initial investigation is called 'observing' (paśyati), and subsequent determination is called 'seeing' (dṛṣṭi); that is, observing and generating the view equally following whichever skandha. Another explanation: Universally taking that dharma as object is called 'equally'. Before arising, this view must first observe; now, following this observation, the view of individuality arises, which is called 'observing and seeing in accordance with reality'.