唯識二十論述記 2.177

2.177

述曰：第一句述正理，顯難外境實有不成；下三句破外宗，明無現覺，成無外境。然舊論本遂分二段，前後別明。其此頌中，初句易解，至下當知。上一句引喻破經部；下三句中，略破二類。初破正量部等非剎那論，後破一切有等剎那論者。謂已起現覺時，其見已無，寧許有現量？破正量部等謂已起現覺時，其見及境已無，寧許有現量？破薩婆多等、大眾部等，宗計不同，亦應敘破。如薩婆多第三句中，言「及」字者，即相違釋，意顯有二難，至下當知。

The commentary says: The first line states the correct principle, showing that the objection proving the real existence of external objects is unestablished; the lower three lines refute the opponent's doctrine, clarifying that there is no direct awareness, thereby establishing the non-existence of external objects. However, the text of the old translation divided this into two sections, clarifying them separately before and after. In this verse, the first line is easy to understand, as will be known below. The first line adduces an analogy to refute the Sautrāntika; in the lower three lines, two categories are briefly refuted. First, it refutes the non-momentariness theorists such as the Saṃmatīya; second, it refutes the momentariness theorists such as the Sarvāstivāda. That is: when the direct awareness has already arisen, its seeing is already gone, so how can direct perception be admitted? This refutes the Saṃmatīyas and others. When the direct awareness has already arisen, its seeing and its object are already gone, so how can direct perception be admitted? This refutes the Sarvāstivādins and others. Since the doctrines of the Mahāsāṃghika and others differ, their refutation should also be recounted. As in the third line for the Sarvāstivāda, the word 'and' is an antithetical conjunction (dvandva), intending to show two objections, as will be known below.