成唯識論了義燈 4.105

4.105

問：論無一心中有斷、常見故，我、我所執，不俱起者，何故分別行緣蘊，不分別所起處等起我、我所見耶？答：二十句等，雖同依色蘊等，不是同時，前後別起，故即無妨。問：斷、常依惠立，二見不並生，二執一惠生，兩執不並起。答：斷、常境別，二執境同。

Question: Since the treatise states that views of annihilation and permanence cannot exist within a single moment of mind, and that the graspings of self and of what belongs to a self (ātmadṛṣṭi and ātmīyadṛṣṭi) do not arise together, why do the discernments of the skandhas as objects not arise as views of self and what belongs to a self together in relation to their unseparated points of origin and so forth? Answer: Although the twenty views [of the person] and so forth similarly rely on the aggregate of form and so on, they do not occur at the same time, but arise separately in succession; hence there is no problem. Question: Annihilation and permanence are established on the basis of discernment (prajñā), and the two views do not arise concurrently; the two graspings arise from a single discernment, so the two graspings do not arise concurrently. Answer: The objects of annihilation and permanence are distinct, whereas the objects of the two graspings are identical.