成唯識論了義燈 5.72

5.72

《論》：此見差別二十句等。西明云：分別行緣蘊，亦分別所起處者。云：三藏二解：一云我所為所起處，計色為我等，皆依我所而得計我故；一云以我為所起處，以依我體有諸我所故。《疏》自斷云：今取初解，此明我我所見行相，不欲辨我我所。今謂難知，但我所見依我見生，我見不依我所見起，又執色等為我之時不計為所。何得說云：皆依我所，而得計我？故問此二十句為一人起，為多人起？答：據一切說，若計色我則非餘故，餘但我所。問：何因一一計為三所？答：《雜集》第一云：相應我所故，隨轉我所故，不離我所故。相應所者，謂我有色，乃至有識，由我與彼相應說有彼故。此由我俱說為相應。隨轉所者，若彼由此自在力轉，或捨或役，此由屬於我隨我轉故。不離所者，謂我在中遍體隨行。此由我在中不離彼故，餘皆准知。

The Treatise states: "The varieties of this view are twenty propositions, etc." Ximing says: "It discriminates the aggregates that are the cognitive objects of the mental operation, and also discriminates their loci of arising." He states: "The Tripiṭaka Master [Xuanzang] had two explanations: one says that what belongs to a self is the locus of arising, because conceiving form to be the self, etc., is in all cases conceived as self based on what belongs to a self; the second says that the self is the locus of arising, because the various things belonging to a self exist based on the entity of the self." The Commentary itself concludes: "We now adopt the first explanation; this clarifies the mental aspects of the view of self and what belongs to a self, not intending to distinguish the self from what belongs to a self." / Now I say this is difficult to accept. The view of what belongs to a self arises only based on the view of self; the view of self does not arise based on the view of what belongs to a self. Furthermore, when grasping form, etc., as self, one does not conceive them as what belongs to a self. How could it be said: "In all cases based on what belongs to a self, one can conceive a self"? / Therefore, question: Are these twenty propositions generated by one person or by multiple people? / Answer: It is stated in terms of all beings collectively. If one conceives form to be the self, then the rest are not; the rest are merely what belongs to a self. / Question: For what reason is each [aggregate] conceived as three kinds of what belongs to a self? / Answer: The Abhidharmasamuccaya, fascicle 1, states: "Because of what belongs to the self by association (saṃprayukta), because of what belongs to the self by conformity (anuvartin), and because of what belongs to the self by non-separation (avirodha/avinirbhāga). 'What belongs by association' means that 'I possess form' up to 'I possess consciousness,' spoken of as possessing them because the self is associated with them; this is spoken of as associated because it accompanies the self. 'What belongs by conformity' means that if they function under its autonomous power, being either dismissed or employed, this is because they belong to the self and conform to the self. 'What belongs by non-separation' means that the self is within them, pervading their essence and following them; this is because the self is within them and not separated from them." The rest are to be understood accordingly.