成唯識論了義燈 2.3

2.3

〈破我〉中云：執我常、遍，量同虛空，應不隨身受苦樂等。此若共量，宗、因俱有隨一不成，佛法不許有我常、遍。若佛法自比量，宗有自違，因有自隨一不成，亦有自所依不成。虛空無體，無俱不成，取虛空無為依如可爾。今是他量，就破他故，簡過如疏。

In the chapter 'Refuting the Self', it says: 'Grasping the self as permanent and pervasive, its inference is like space; it should not experience pleasure, pain, etc. conforming to the body.' If this were a syllogism accepted by both (saṃbhāṣā / ubhayasiddha), both thesis and reason would be unestablished for one party (anyatarāsiddha), for Buddhism does not accept a permanent, pervasive self. If it were Buddhism's own inference (svānumāna), the thesis would have self-contradiction, the reason would be unestablished for oneself (svayam-asiddha), and it would also have an unestablished locus for oneself (svāśrayāsiddha). Space lacks substantial entity, so it lacks both-unestablished; taking the unconditioned space as the support is permissible. Here, it is an inference for the opponent (parānumāna), framed to refute the opponent; the setting aside of fallacies is as in the Commentary.