瑜伽論記 23.268

23.268

下明依佛法理，依前四論之中，前三可得依諸行上施設假立，如於五蘊施設假我，如此假我不離諸蘊體是無常，所以得知此是無常由從緣生故，云又此施設，可非顛倒。第四一種，終不可得者，畢竟無真實神我住在蘊中。當知施設我自性者乃至過此餘我不可得者，佛法之中但於十二處中，生起六識、六受、六想、六思假設我，過此餘我不可得也。又即此我，體是無常，由有生、老、死故。

Below, it clarifies that according to the principles of the Buddha-Dharma, among the former four treatises, the first three can be provisionally designated based on conditioned formations (saṃskāra), such as provisionally designating a self upon the five aggregates. Such a provisional self is not separate from the aggregates and its essence is impermanent. The reason one knows this is impermanent is because it arises from conditions; hence it says, 'Moreover, this designation may be non-erroneous.' As for the fourth kind, it is ultimately unobtainable: there is definitively no real, spiritual self dwelling within the aggregates. From "It should be known that the designation of the self-nature of a self... up to... beyond this, no other self can be found": in the Buddha-Dharma, a self is merely postulated based on the arising of the six consciousnesses, six feelings, six perceptions, and six volitions within the twelve sense bases; beyond this, no other self can be found. Furthermore, this self is in essence impermanent, because of the existence of birth, old age, and death.