大乘百法明門論開宗義決 1.161

1.161

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.