Abhidharmakośa, Fascicle 9

(Eleven) Original text:：此中欲者。谓五妙欲。见谓六十二见。如梵网经广说。戒谓远离恶戒。禁谓狗牛等禁。如诸离系及婆罗门播输钵多。般利伐罗勺迦等异类外道。受持种种露形拔发披乌鹿皮。持髻涂灰。执三杖剪须发等无义苦行。我语谓内身。依之说我故。 

Explanation: The desire spoken of here refers to the five desires, namely the craving for wealth, sex, fame, food, and sleep arising from attachment to form, sound, smell, taste, and touch. Views refer to the sixty-two views, as extensively expounded in the Brahmajāla Sūtra. Precepts refer to the precepts established by the Buddha, the precepts that keep far from evil precepts. Vows refer to keeping to the habits of dogs, cattle, fish, and the like, such as the heterodox sects like the Nirgranthas, the Brahmin Praśuṣtruta, the Pārivrājaka and other such heterodox practitioners, who undertake all kinds of meaningless austerities, such as exposing the body, plucking out hair and beard, wearing deer skin, smearing ashes on the hair, holding three staffs, shaving the beard and hair, and so on—meaningless austerities. "I-talk" refers to the internal body, because one relies on it to posit a self. 

Original text:有余师说。我见我慢名为我语。云何此二。独名我语。由此二种。说有我故。我非有故。说名我语。如契经说。苾刍当知。愚昧无闻诸异生类。随假言说。起于我执。于中实无我及我所。于前四种取。谓欲贪。故薄伽梵诸经中释。云何为取。所谓欲贪。由取为缘。积集种种。招后有业。说名为有。 

Explanation: Other masters say that the view of self and the conceit of self are called "I-talk." Why are these two alone called "I-talk"? Because within the view of self and the conceit of self there is a self, and since the self does not exist, it is called "I-talk." As stated in the sūtras: "Monks, you should know that the ignorant and unlearned ordinary beings (pṛthagjana), following false verbal expressions, give rise to grasping at a self; in reality there is no self and nothing belonging to the self therein." The grasping of the first four kinds of dharmas is called desire-craving. Therefore the Bhagavān explained in various sūtras: What is grasping? It is desire-craving. With grasping as condition, various karmas are accumulated that attract future existence; this is called existence (bhava). 

Original text:如世尊告阿难陀言。招后有业。说名为有。有为缘故。识相续流。趣未来生。如前道理。具足五蕴。说名为生。以生为缘。便有老死。其相差别。广说如经。如是纯言。显唯有行。无我我所。大苦蕴言。显苦积集。无初无后。集言为显。诸苦蕴生。毗婆沙宗如前已说。 

Explanation: As the World-Honored One told Ānanda: the karma that attracts future existence is called existence. With existence as condition, the consciousness continues to flow without cessation and can proceed toward birth in future lives. As with the previous reasoning, when the five aggregates are complete, it is called birth. With birth as condition, there is aging and death. The characteristics of these links all differ, as extensively expounded in the sūtras. Such pure discourse reveals that in the dharmas arising through dependent origination there is only volitional formation, and there is no self or what belongs to the self. The statement of the "great aggregate of suffering" reveals that the accumulation of suffering has no beginning and no end; the word "accumulation" is to reveal the arising of the aggregates of suffering. This issue has already been discussed earlier by the Vaibhāṣika school.