俱舍論頌疏論本 1.162

1.162

釋曰：初之兩句正舉三因，後之兩句結成別蘊。言三因者，第一、諍根因。諍根有二，謂著諸欲及著諸見，此二受、想，如其次第為最勝因。味受力故，貪著諸欲。倒想力故，貪著諸見。解云：諸欲者，是五妙境也。諸見者，是身見等五也。諸欲貪及諸見體是煩惱，煩惱名諍，即諍名根。受、想二法與諍根為因，諍根之因，依主釋也。第二、生死因者，由貪著受，起倒想故生死輪迴，故受與想為生死因。生死之因，依主釋也。第三、明次第因者，隣次當辨。由上三因，於心所法，應知別立受、想為蘊。

The commentary explains: The first two lines directly cite the three causes; the latter two lines conclude the establishment of separate skandhas. As for the three causes: first, the cause of the roots of dispute. The roots of dispute are two: attachment to desires and attachment to views. Feeling and perception, respectively, serve as the foremost causes of these two. Through the power of tasting feeling, one greedily attaches to desires. Through the power of inverted perception, one greedily attaches to views. The explanation says: desires refer to the five exquisite sense objects. Views refer to the five, such as the view of a self-body. Greed for desires and views are in their entity defilements; defilements are called dispute, and dispute itself is called the root. Feeling and perception serve as causes for the roots of dispute; 'causes of the roots of dispute' is a dependent-determinative compound (tatpuruṣa). Second, the cause of saṃsāra: because of greedily attaching to feelings and giving rise to inverted perceptions, one transmigrates in birth and death; therefore feeling and perception serve as the causes of saṃsāra. 'Causes of saṃsāra' is a dependent-determinative compound. Third, clarifying the cause of the sequence: this will be explained immediately next. Due to the above three causes, among mental factors, one should know that feeling and perception are separately established as skandhas.