俱舍論記 21.8

21.8

「三見二取至立為二結」者，答。釋頌物取等及第二句。三見二取，一物等故、二取等故。言物等者，謂彼三見有十八物。身、邊二見唯見苦斷。邪見通四諦，總有六種，三界各六故成十八。二取亦然，有十八物。戒禁取唯苦、道。見取通四諦，總有六種，三界各六故成十八。此名物等。言取等者，於五見中，三見等是所取，為二取所取故；二取見等是能取，能取三見故名取等。所取、能取有差別故，立為二結。故《正理》云「謂於諸行計我、斷常，或撥為無，後起二取執見第一，或執為淨（已上論文）。」言能、所取，且據一相從多分說，理實而言竝通能、所。

Regarding "Because the three views and two graspings... are established as two fetters": this is the answer. It explains the verse's "because the entities and graspings are equal" and the second line. The three views and the two graspings [are established as two fetters]: first, because the entities are equal; second, because the graspings are equal. 'Entities are equal' means that those three views have eighteen entities: the two views of self and extremes are abandoned solely by seeing suffering; wrong view runs through the four truths, having six kinds in all, and since there are six in each of the three realms, they make eighteen. The two graspings are also like this, having eighteen entities: grasping of precepts and vows pertains only to suffering and the path; grasping of views runs through the four truths, having six kinds in all, and since there are six in each of the three realms, they make eighteen. This is called equality of entities. 'Graspings are equal' means: among the five views, the three views and so on are that which is grasped (grāhya), because they are grasped by the two graspings; the views of the two graspings and so on are that which grasps (grāhaka), because they can grasp the three views; thus they are called equality of grasping. Because there is a distinction between that which is grasped and that which grasps, they are established as two fetters. Thus the Nyāyānusāra states: "That is, with respect to saṃskāras, one conceptualizes a self, or annihilation and permanence, or denies their existence; subsequently one gives rise to the two graspings, holding the view to be supreme or holding it to be purity (end of śāstra text)." The statement of grāhaka and grāhya is made based on one aspect following the predominant case; strictly speaking, both run through both grāhaka and grāhya.