瑜伽師地論略纂 1.90

1.90

「謂我無有若分、若誰、若事」等者，分謂類，誰謂體，事謂物。初明我所無此三，後明我體非此三，故我、我所二俱無也。或分謂時分，三世時中亦無我耶；誰則我體；事則我所。謂觀自身三世時中無我，我無自體，亦無我所，故言謂我無有若分、誰、事；觀他身我時，分亦無我體，我所亦復都無，故言我亦都非若分、若事、若誰。或我無有等者，明無我所。我無瓔珞分，無童僕誰，無窟宅事。此說無我所，下破無我體。我謂自我，都非他我，若分瓔珞，若誰童僕，若事窟宅，故我體無，謂說生死相續之身。如是所說無我、我所所有言教，皆為難遇；設雖得遇，悟解亦難。不聞此教，生死恒沈；聞正思惟，方得漏盡。勸諸智者，應順修學。

As for the passage, "Namely, I have no such part, such person, such matter...", "part" refers to category; "person" refers to substance; "matter" refers to objects. First it explains that what belongs to a self is free of these three, and then it explains that the substance of the self is not these three; therefore, both self and what belongs to a self are non-existent. Or, "part" refers to temporal divisions, meaning in the time of the three periods there is also no self; "person" then is the substance of the self; "matter" then is what belongs to a self. It means observing that in one's own body across the time of the three periods there is no self, that the self has no own-substance, and that there is also nothing belonging to a self; hence it says, "Namely, I have no such part, person, or matter." When observing the self of another body, across time there is also no substance of self, and what belongs to a self is also entirely non-existent; hence it says, "I also am entirely not such part, such matter, or such person." Or, "I have no..." and so on explains the absence of what belongs to a self: I have no part that is an ornament, no person that is a servant, no matter that is a dwelling. This explains the absence of what belongs to a self; below, it refutes the substance of the self. "I" refers to oneself, which is entirely not another's self, whether as a part such as an ornament, as a person such as a servant, or as a matter such as a dwelling; therefore the substance of the self does not exist—this refers to the body of the continuity of saṃsāra. All such teachings expounding the absence of self and what belongs to a self are difficult to encounter; even if one manages to encounter them, awakening to and understanding them is also difficult. Without hearing this teaching, one perpetually sinks in saṃsāra; hearing and correctly reflecting on it, one only then obtains the destruction of the outflows. The wise are exhorted to cultivate and train in accordance with it.