俱舍論疏 5.177

5.177

論「無定量故至證體實有」，經部出所以也。既無三量，何得言有？《正理論》云「又此諸相豈如瓶等有定現、比，或至教量證體假有？既遮實有，故彼定應許生等相體是假有。第三計有，理必無故。」

On the passage in the śāstra from “Because there is no definitive means of valid cognition…” to “…to establish their entities as substantially existent”: The Sautrāntikas give the reason. Since there are not the three means of valid cognition (pramāṇa), how can they be said to exist? The Nyāyānusāra states: “Furthermore, how could these characteristics have a definitive perception (pratyakṣa) or inference (anumāna) like a vase or the like, or the valid testimony of ultimate teaching (śābdapramāṇa), to establish their entities as nominal existents? Since substantial existence is negated, they must definitely concede that the entities of the characteristics such as arising are nominal existents. For positing a third type of existence is logically impossible.”