俱舍論記 19.70

19.70

「是謂五見自體應知」者，釋第四句，此即結也。五見中三立見名、二立取名者，如《婆沙》云「問：何故二見但名為取？答：由此二見取行相轉，故但名取。謂有身見執我、我所；邊執見執斷、常；邪見執無。取此諸見以為最勝，故名見取。取諸戒禁能得淨故，名戒禁取。復次前之三見推度所緣勢用猛利故名為見，後之二見執受能緣勢用猛利故名為取。」

Regarding "These are what should be known as the self-natures of the five views": Explaining the fourth line, this is the conclusion. Among the five views, three are established with the name 'view' and two are established with the name 'adherence' (grāha/parāmarśa); as the Mahāvibhāṣā states: "Question: Why are two views simply called 'adherence'? Answer: Because these two views function in the mode of seizing/holding, they are simply called adherence. That is, the view of individuality grasps at self and what belongs to self; the view of grasping at extremes grasps at annihilation and permanence; false view grasps at non-existence. Seizing these views and regarding them as supreme is called adherence to views. Seizing these precepts and vows as capable of obtaining purity is called adherence to precepts and vows. Furthermore, the first three views investigate their objects with a fierce and sharp functional power, hence are called 'views'; the latter two views cling to the apprehending consciousness with a fierce and sharp functional power, hence are called 'adherence'."