成唯識論述記 1.204

1.204

述曰：此即初問。犢子部師及正量部、本經量部等及外道等，咸作問言：大乘所說我、法無者，且置於法，如何實我不可得耶？假我共成，非此所問。自下答中，文勢有五：初敘三類計，正破外道；二、復敘三類計，兼破小乘；三、總破上二差別執我；四、解釋彼執，分別、俱生伏、斷位次；五、假設外徵，釋諸妨難。或分為四：初別敘兩三破；二、總敘諸執破；三、解彼執分別、俱生等；四、假外徵，釋外妨難。或分為三：初破外我；次釋彼執分別、俱生伏、斷位次；後假設外徵，釋諸妨難。初中有三，如前可解。或分為二：初破計我；次總解執。

The Commentary states: This is the first question. Masters of the Vātsīputrīya school, the Saṃmatīya school, the original Sautrāntika school, and the non-Buddhists, all pose the question, saying: "The Mahāyāna speaks of the nonexistence of self and dharmas. Setting dharmas aside for now, how is it that a real self cannot be apprehended?" A nominal self is commonly accepted [by all], and is not what is asked about here. In the answers from here below, the course of the text has five parts: first, recounting three kinds of assertions to directly refute non-Buddhists; second, further recounting three kinds of assertions to concurrently refute Hīnayāna; third, generally refuting the above two different attachments to a self; fourth, explaining their attachments as to the stages of subduing and abandoning the discriminated and innate [forms of them]; fifth, hypothetically raising external challenges to resolve various difficulties. Alternatively, it is divided into four: first, individually recounting two groups of three to refute them; second, generally recounting the various attachments to refute them; third, explaining their attachments as discriminated, innate, and so forth; fourth, hypothetically raising external challenges to resolve external difficulties. Alternatively, it is divided into three: first, refuting the external self; next, explaining their attachments as to the stages of subduing and abandoning the discriminated and innate; later, hypothetically raising external challenges to resolve various difficulties. Within the first there are three, as can be understood from the above. Alternatively, it is divided into two: first, refuting the posited self; next, generally explaining the attachments.