大乘百法明門論開宗義決 1.161

1.161

此見差別有六十五等者。此等皆依五蘊之上執我我所成此二十句。六十五等二十句者。且依色蘊而有四句。一色是我。二我有諸色。三色屬於我。四我在色中。初句是我。餘是我所。色蘊既爾。餘蘊例然。五蘊各四成二十句。六十五者。以色為頭執色是我。以餘四蘊而為我所。有十三句。謂色是我受是我瓔珞是前有義。受我僮僕即前屬義。受是我窟宅即前在義。想行識蘊皆亦如是。四蘊之上各有三句。三四十二。是為我所兼色是我即十三句。次受是我曆餘四蘊而為我所亦十三句。五蘊共成六十五句。此等是前六十異論。第四計我實有宗也。

As for "these views have sixty-five distinctions, etc.": all of these are established on the basis of grasping at self and what belongs to self with regard to the five aggregates, resulting in these twenty propositions. As for the twenty propositions of the sixty-five and so forth: taking the aggregate of form first, there are four propositions: (1) form is the self; (2) the self possesses forms; (3) form belongs to the self; and (4) the self is within form. The first proposition is the self, and the remaining ones are what belongs to the self. Form being so, the other aggregates are likewise. Each of the five aggregates having four makes twenty propositions. As for sixty-five: taking form as the principal and grasping form as the self, taking the remaining four aggregates as what belongs to the self, there are thirteen propositions: [the statement] "form is the self, sensation is my garland/ornament" corresponds to the aforementioned meaning of "possession"; "sensation is my servant" corresponds to the aforementioned meaning of "belonging"; "sensation is my dwelling" corresponds to the aforementioned meaning of "being within." The aggregates of perception, formations, and consciousness are also likewise. On each of the four aggregates there are three propositions; three times four is twelve; these are what belongs to self, and combined with "form is the self" they make thirteen propositions. Next, taking sensation as the self, running through the remaining four aggregates as what belongs to self also makes thirteen propositions. The five aggregates together make sixty-five propositions. These correspond to the aforementioned sixty divergent doctrines, the fourth doctrine of grasping at a substantially existent self.