俱舍論頌疏論本 20.67

20.67

欲有軛並癡，見分二名取者，此明四取體同四軛，欲軛并癡名為欲取，有軛并癡名我語取，見軛分二：一名戒禁取、二名見取。應知三十四物為欲取體，謂貪、瞋、慢、無明各五（四五二十），疑有四（足前成二十四），并十纏（足前成三十四）。三十八物為我語取體，謂貪、慢、無明各十，疑有八（上界合論）。六物為戒禁取體，三界各有二戒禁取，故為六也（若下一、道下一）。三十物為見取體，三界各有十種見（十二見中除二戒禁取）。上界煩惱名我語取者，我語謂內身依之說我，故上界煩惱多緣內身，名我語取。我語之取，依主釋也。於諸見中別立戒禁取者，由此獨為聖道怨故，雙誑在家、出家眾故。謂在家眾計自餓等為天道故，諸出家眾計捨可愛境為清淨道故。

"The yokes of desire and existence together with delusion, and views divided into two, are named graspings" clarifies that the substances of the four graspings are the same as the four yokes. The yoke of desire together with delusion is called grasping at sensual desire; the yoke of existence together with delusion is called grasping at the doctrine of self; the yoke of views is divided into two: one is called grasping at rules and observances, and the second is called grasping at views. One should know that thirty-four entities constitute the substance of grasping at sensual desire: greed, hostility, pride, and ignorance each have five (four times five is twenty), doubt has four (added to the previous making twenty-four), together with the ten entanglements (added to the previous making thirty-four). Thirty-eight entities constitute the substance of grasping at the doctrine of self: greed, pride, and ignorance each have ten, and doubt has eight (treating the upper realms together). Six entities constitute the substance of grasping at rules and observances: the three realms each have two kinds of grasping at rules and observances, thus making six (one under suffering, one under the path). Thirty entities constitute the substance of grasping at views: the three realms each have ten kinds of views (excluding the two graspings at rules and observances from the twelve views). The afflictions of the upper realms are called grasping at the doctrine of self because "the doctrine of self" refers to the internal body based on which a self is spoken of; hence, the afflictions of the upper realms mostly take the internal body as their object, and are called grasping at the doctrine of self. Grasping of the doctrine of self is a genitive tatpuruṣa compound (ṣaṣṭhī-tatpuruṣa). Grasping at rules and observances is established separately among the various views because it alone is an enemy to the noble path, and because it doubly deceives both householders and renunciants: householders take self-starvation and the like to be the heavenly path, while renunciants take abandoning desirable objects to be the path of purity.