成唯識論掌中樞要 2.129

2.129

薩迦耶見二十句〈六十五〉中准前計我，略有三種：一者即蘊；二者離蘊；三者與蘊不即不離。此句但是初即蘊計，無後二計。離蘊總說而為一我，蘊別有三，如是我所有十五句。既說與蘊不即不離，不可定說蘊為我所，故無諸句。然准《瑜伽》第六及〈六十四〉，離蘊有三：一者異蘊，住在蘊中；二者異蘊，住離蘊法中；三者異蘊，非住蘊中，非異蘊中。一切蘊法都不相應，如是三種皆有十五我所，合成四十五句我所，並我總有四十八句。說所行相各有起、處、緣，謂緣歷、依起、所緣三義皆得。若緣處者，不分別處，又有四十八。若分別者，一處有三十三我所，一我，合三十四。十二箇三十四合四百八，十二箇我見，三百九十六我所見，十八界等隨應當知。

Regarding the twenty views of the satkāyadṛṣṭi in Chapter Sixty-Five: following the previous [text], the grasping of a self has briefly three kinds: first, identical to the aggregates; second, separate from the aggregates; third, neither identical to nor separate from the aggregates. These [twenty] views are solely the first grasping, [the self] identical to the aggregates, and lack the latter two graspings. Separated from the aggregates, it is spoken of generally as one self, and the aggregates specifically have three [relations to it]; thus the belongings of the self have fifteen views. Since it is said to be neither identical to nor separate from the aggregates, the aggregates cannot definitely be said to be belongings of the self, and hence there are no such views. However, following the Yogācārabhūmi-śāstra, fascicle six and Chapter Sixty-Four, being separate from the aggregates has three forms: first, different from the aggregates, dwelling within the aggregates; second, different from the aggregates, dwelling within dharmas separate from the aggregates; third, different from the aggregates, dwelling neither within the aggregates nor within what is different from the aggregates. It does not associate with any aggregate-dharmas at all. These three kinds all have fifteen belongings of the self, combining into forty-five views of the belongings of the self; together with the self, there are altogether forty-eight views. As for the mental modes described, each having arising, basis (āyatana), and condition: that is, the three meanings of conditioning-traversing, depending-arising, and object-support are all admissible. If based on the sense bases without distinguishing the bases, there are again forty-eight. If distinguishing them: one base has thirty-three belongings of the self and one self, combining into thirty-four. Twelve times thirty-four combines into four hundred and eight: twelve views of self and three hundred and ninety-six views of belongings of self; the eighteen elements (dhātus) and so on should be understood accordingly.