俱舍論頌疏論本 21.11

21.11

釋曰：結九者，一愛結、二恚結、三慢結、四無明結、五見結謂三見也、六取結謂二取也、七疑結、八嫉結、九慳結，於中恚、嫉、慳唯欲界繫，餘遍三界也。問：「何緣三見名為見結？二取名為取結？」答：「頌言物取等，謂三見、二取，一則物等、二則取等。言物等者，物者，體也，三見有十八物，二取亦十八物，故名物等。見十八者，謂苦下有身、邊二見，四諦下各有邪見，合成六見。三界各六，故成十八。取十八者，苦下有二取，集、滅各有一取，謂唯見取，道下亦二取，故成六取。三界各六，故名十八。言取等者，三見等是所取也，二取等是能取也，故名取等。謂由戒取，執身見等為能淨故；或起見取，執身見等以為勝故。故身見等名為所取，戒、見二取名能取也。」

The commentary explains: The nine fetters are: first, the fetter of attachment; second, the fetter of hostility; third, the fetter of pride; fourth, the fetter of ignorance; fifth, the fetter of views, which refers to the three views; sixth, the fetter of grasping, which refers to the two graspings; seventh, the fetter of doubt; eighth, the fetter of jealousy; ninth, the fetter of stinginess. Among them, hostility, jealousy, and stinginess are bound exclusively to the desire realm, while the rest pervade the three realms. Question: "For what reason are the three views called the fetter of views, and the two graspings called the fetter of grasping?" Answer: The verse says "Because the nine entities and graspings are equal," meaning that the three views and the two graspings are equal first in entities, and second in grasping. As for being equal in entities: "entity" means substance; the three views have eighteen entities, and the two graspings also have eighteen entities, hence they are called "equal in entities." As for the eighteen of views: under suffering there are the two views of identity and extremes, and under each of the four truths there is false view, amounting together to six views; there being six in each of the three realms, they thus make eighteen. As for the eighteen of grasping: under suffering there are two graspings; under origination and cessation there is one grasping each, namely grasping at views alone; under the path there are also two graspings; thus they make six graspings; there being six in each of the three realms, they are therefore called eighteen. As for being equal in grasping: the three views and so forth are that which is grasped, and the two graspings and so forth are that which grasps; hence they are called "equal in grasping." That is, by grasping at rules and observances, one adheres to the view of identity and so forth as being capable of purification; or, when grasping at views arises, one adheres to the view of identity and so forth as being superior. Therefore, the view of identity and so forth are called that which is grasped, while grasping at rules and observances and grasping at views are called that which grasps.