俱舍論疏 19.92

19.92

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.