俱舍論頌疏論本 20.67

20.67

"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.