成唯識論述記 2.193

2.193

得、非得等是有法，下文云，定非實有法也。此初量云：得、非得等定非實有；非如色、心及心所等，現比二量有體可得故；如畢竟無。《俱舍》云：非如色等現量可得，非如眼根等比量所得，既不如色等，故異色等，無別體用，其無為等即色等性。舉色、心等，以顯無為如色、心等現可得故，無不定失；又擇滅等非此所許，亦無不定。

Acquisition, non-acquisition, and so forth are the subject (dharmin); the following text states that they are definitely not real dharmas. This first formal inference states: Acquisition, non-acquisition, and so forth are definitely not real entities; because, unlike form, mind, and mental factors, an entity cannot be apprehended through the two valid cognitions of perception and inference; just like an absolute non-entity. The Abhidharmakośa states: They cannot be apprehended through perception like form and so forth, nor can they be obtained through inference like the visual faculty and so forth; since they are not like form and so forth, being distinct from form and so forth, they have no separate entity or functioning; the unconditioned and so forth are the true nature of form and so forth. Adducing form, mind, and so forth demonstrates that the unconditioned, like form, mind, and so forth, is directly apprehendable; hence there is no fallacy of inconclusiveness (anaikāntika). Furthermore, selective cessation (pratisaṃkhyā-nirodha) and so forth are not conceded by this [opponent to be viprayukta], so there is also no inconclusiveness.