[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823) › 19.30 # 俱舍論頌疏論本 19.30 俱舍論頌疏論本 19.30 - **Language:** Classical Chinese ### [19.30](https://indike.org/pramana/in.bauddha.taisho.1823.19.30) 釋曰：前三句出體，第四句結成。我我所者，執我、我所名有身見也。身即是有，故名有身，以五取蘊為體。緣於有身執我、我所，執即是見。見緣有身，名有身見，有身之見，依主釋也。西國名薩迦耶見，此云壞身見，或名有身見。故論云：「壞故名薩，聚謂迦耶，即是非常和合蘊義（非常是壞義，和合是聚義）。迦耶即薩，名薩迦耶，即五取蘊（迦耶體也）。為遮常一想，故立此名。要此想為先，方執我故（解云：此上是經部釋，為遮外道計於常想，立其薩名。遮計一想，立迦耶名。是則壞身之見，名壞身見也）。毘婆沙師作如是釋：有故名薩，身義如前，勿無所緣計我、我所，故說此見緣於自身，緣薩迦耶而起此見，故標此見名薩迦耶（已上論文，釋有身之見也）。」斷常者，於我、我所執斷、常，名邊執見。斷、常名邊，執即是見，依邊起執，邊之執故，依主釋也。邊執即見，持業釋也。 > Explanation: The first three lines present the essential nature \[of each view\], and the fourth line concludes and establishes them. Regarding "self and of self": grasping at a self and at what belongs to a self is called the view of an existing collection (satkāyadṛṣṭi). The body is that which exists, hence it is called "existing body" (satkāya), having the five grasping aggregates (upādānaskandha) as its essential nature. Taking the existing body as its object and grasping at a self and what belongs to a self—this grasping is itself a view. Because the view takes the existing body as its object, it is called the "view of an existing body"; "view of an existing body" is a dependent tatpuruṣa compound. In the Western countries it is called satkāyadṛṣṭi; here \[in China\] it is translated as "view of a destructible body" (satkāyadṛṣṭi), or called the "view of an existing body". Thus the treatise says: "Because it is destructible (sat), it is called sat; an accumulation is called kāya; that is, the meaning of impermanent and composite aggregates (impermanent is the meaning of destructible; composite is the meaning of accumulation). The kāya is itself sat, hence called satkāya, which is the five grasping aggregates (the essential nature of the kāya). This name was established in order to ward off the notions of permanence and oneness. For one must first have these notions before one grasps at a self. (The commentary explains: The above is the Sautrāntika explanation. To ward off the tīrthikas' conception of a notion of permanence, they establish the word sat. To ward off their conception of a notion of oneness, they establish the word kāya. Thus, it is the view of a destructible body, called the view of a destructible body.) The masters of the Vibhāṣā explain as follows: Because it exists, it is called sat; the meaning of body (kāya) is as before. Lest one conceive of a self and of self without an intentional object, it is therefore said that this view takes one's own body as an object; because this view arises taking the satkāya as its object, this view is designated satkāyadṛṣṭi. (The above is the text of the treatise explaining the view of an existing body.)" Regarding "annihilation and permanence": grasping at annihilation and permanence with respect to the self and what belongs to the self is called the view grasping extremes (antagrāhadṛṣṭi). Annihilation and permanence are called the "extremes", and the grasping is itself the view. Because grasping arises based on the extremes, it is the grasping of extremes—a dependent tatpuruṣa compound. The grasping of extremes is itself the view—a karmadhāraya compound. > — English (machine translation) (machine translation) - [Previous: 19.29](https://indike.org/pramana/in.bauddha.taisho.1823.19.29) - [Next: 19.31](https://indike.org/pramana/in.bauddha.taisho.1823.19.31) - [Up: 19](https://indike.org/pramana/in.bauddha.taisho.1823.19) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1823~en-mt.19.30) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1823.19.30](https://indike.org/pramana/in.bauddha.taisho.1823.19.30) · Pramāṇa