瑜伽師地論略纂 3.65

3.65

「後際見中，於想及受雖見差別」等者，雖見受及想二體我所差別，不見此二自相差別，執為我所，計我有想等三十二見。若見自相之執我所，或不見自相者，《顯揚》第九云：不見我自相差別，謂不見我都無自性，執此想、受為我有之，遂便發起三十二見。我及世間諸常見，生八有想、八無想見。俱非之中，有色等四、有邊等四、小想等四，合名為想；有樂等四，合名為受。至下當知。　有想者，除無想天及非想非非想，餘一切地。　無想者，謂無想天。　俱非者，謂非想非非想處。

Regarding "Among views of the future limit, although seeing distinctions in perception (saṃjñā) and feeling (vedanā)" and so forth: although seeing the distinctions of the entities of feeling and perception as belonging to the self, they do not see the distinctions of their specific characteristics (svalakṣana), and grasping them as what belongs to the self, they formulate thirty-two views such as positing that the self has perception. If one grasps what belongs to the self while seeing specific characteristics, or if one does not see specific characteristics, the ninth fascicle of the *Prakaraṇāryavācā* says: not seeing the distinctions in the specific characteristics of the self means not seeing that the self is completely devoid of intrinsic nature, and grasping this perception and feeling as possessed by the self, they thereupon generate thirty-two views. The eternalist views regarding the self and the world give rise to the eight views of conscious [survival] and eight views of unconscious [survival]. In the "neither" category, the four beginning with "possessing form", the four beginning with "having bounds", and the four beginning with "limited perception" are collectively termed "perception"; the four beginning with "having pleasure" are collectively termed "feeling." This will be understood below. "Conscious" refers to all other bhūmis, excluding the heaven of non-perception and the sphere of neither perception nor non-perception. "Unconscious" refers to the heaven of non-perception. "Neither" refers to the sphere of neither perception nor non-perception.