唯識二十論述記 1.84

1.84

就第一中文復有四，初有一頌，小乘外道四事難境無，證知非唯識。第二非皆不成下，次有五頌，釋四難非理，故知是唯識；第三、此教非因下，次有三頌，釋有情法，二無我教，引教難不成，故知唯有識；第四、復云何知佛依如是下，次有五頌，返破外人外境非實有，故知唯有識。或分為三，合初、二段，總為一段，四事問答外境無故。於初難中，先標外難，後敘難。今即於此義有設難言者，標外難也，謂此所難，無實外徵，論主假作經部諸師，為此問意，故言設難，又設謂施設，即實經部，施設此難。

Within the first section, the text further has four parts: first, one verse, where Hīnayāna and non-Buddhists challenge the non-existence of objects with four points to prove that it is not vijñapti-mātra alone; second, beginning with 'It is not that all are unestablished,' next consists of five verses, resolving the four objections as irrational, so that one knows it is vijñapti-mātra; third, beginning with 'This teaching is not a reason,' next consists of three verses, explaining the teachings on the two kinds of selflessness—of sentient beings and phenomena—and showing that the objection citing scriptures does not succeed, so that one knows there is consciousness alone; fourth, beginning with 'Further, how is it known that the Buddha, relying on such,' next consists of five verses, turning back to refute the opponent's claim that external objects are not really existent, so that one knows there is vijñapti-mātra alone. Alternatively, it may be divided into three parts by combining the first and second sections into a single section, because they consist of questions and answers regarding the four points on the non-existence of external objects. Within the first objection, the opponent's challenge is first marked, and then the objection is stated. Here, 'regarding this meaning, someone raises an objection, saying' marks the opponent's challenge; that is, as for this objection, there was no actual external challenger—the treatise author hypothetically assumed the role of the Sautrāntika masters to formulate this question, hence it is said 'someone raises an objection.' Alternatively, 'raises' (she) means posits (śisetu); that is, actual Sautrāntikas posited this objection.