俱舍論疏 19.92

19.92

論「諸見但緣至五取蘊起」，釋唯我見名有身所以。先釋所以、後引文證，如文可解。然此我見，《毘婆沙論》若就蘊說，或為二十、或六十五；若就界、處，即有多種。就蘊二十者，分別行緣蘊，不分別所起處，即有二十。言分別行緣蘊者，行謂行解、緣謂所緣，將五蘊為所緣，分其行緣。蘊各有四：一是我見、三是所見。一謂色與我作僮僕，即繫屬於我。二謂色與我作纓絡，莊嚴我也。三色與我作器，器中有我故。一一蘊有四行緣，合為二十。雖為三種行緣，不說此所起處，名分別行緣蘊，不分別所起處也。若分別所起處即成六十五者，謂色三種所，與受我為僮僕、瓔珞、器，乃至於識亦有三種，三四十二，并計為我，總為十三。五蘊各有十三，成六十五。就處、界作法，如理應思。

On the text stating, "All views arise... based only on the five grasping skandhas (upādānaskandha)": this explains the reason why only the view of self is called 'having a body' (satkāyadṛṣṭi). It first explains the reason and afterwards cites scriptural proof, which is clear from the text. However, regarding this view of self, the *Vibhāṣā* explains that in terms of the skandhas, there are either twenty or sixty-five; in terms of the dhātus and āyatanas, there are multiple kinds. Regarding the twenty in terms of the skandhas: differentiating the cognitive aspects taking the skandhas as objects without differentiating the places from which they arise yields twenty. 'Differentiating the cognitive aspects taking the skandhas as objects' means: 'aspect' refers to the cognitive comprehension (ākāra), and 'object' refers to the cognitive referent (ālambana); taking the five skandhas as the object, one divides their cognitive aspects. Each skandha has four: one is the view of self, and three are the views of what belongs to the self. The first is that form serves as a servant to the self, being subordinated to the self; the second is that form serves as a necklace for the self, adorning the self; the third is that form serves as a vessel for the self, because the self is within the vessel. Each skandha has four cognitive aspects, totalling twenty. Although there are three kinds of cognitive aspects, it does not state the places from which they arise; this is called differentiating the cognitive aspects taking the skandhas as objects without differentiating the places from which they arise. If one differentiates the places from which they arise, it becomes sixty-five: namely, the three kinds of belongings of form serve as servant, necklace, and vessel to feeling-as-self, up to consciousness there are also three kinds; three times four is twelve, and together with clinging to [that skandha itself as] the self, there are altogether thirteen. Each of the five skandhas has thirteen, making sixty-five. The application regarding the āyatanas and dhātus should be considered in the same way.