瑜伽論記 14.18

14.18

又離唯諸行生餘實作用，由眼耳意皆不可得者，此亦破正量部實行動作用，又破薩婆多業色極微性實作用。又破吠世師業句實性，今總非云：無別實作用，如眼耳意所取三業皆不可得，彼雖行動及業色，皆眼等所取，與彼為隨一不成過，此不許眼識等得故。量云：汝言行動業色等名離諸行外由眼耳意定不可得，現比二量所不知故，如兔角等。意業雖通三性，然取思作表了作用義等。

Regarding "Furthermore, apart from the mere arising of conditioned formations, any other real activity is unapprehendable by eye, ear, or mind": this also refutes the Saṃmatīya's real activity of movement, and also refutes the Sarvāstivāda's real activity of the atomic nature of action-form. It also refutes the real nature of the action category of the Vaiśeṣikas. Now it is negated generally, saying: there is no distinct real activity, just as the three actions apprehended by eye, ear, and mind are all unapprehendable. Although their movement and action-form are apprehended by the eye and so on, it incurs the fallacy of being unestablished for one party, because here the eye consciousness and the like are not admitted to apprehend them. The syllogism is: The movement, action-form, and so forth that you assert to exist apart from conditioned formations are definitely unapprehendable by eye, ear, and mind, because they are not known by either of the two means of valid cognition—perception and inference—like a rabbit's horns. Although mental action extends to the three natures, it takes the meaning of volitional formative activity as manifesting cognitive clarity, and so forth.