成唯識論述記 2.256

2.256

又得於法為因能起，或不失因，以理推徵，俱無用也。此中離言有二：一、內有情數法名不離法；外無情法名離有情法，初可說有得，後不可說有得。二云：識所變不離有情法，即非情法亦不離有情，無法名離有情法，初說有得，後即無得，亦通非情說有得也。既說輪王成就七寶，亦得說成他身非情，故通取得他非情勝。又現行成就即一切法，非情現行寧即非也，故後解勝。

Furthermore, whether prāpti serves as a cause capable of giving rise to phenomena or as a cause of non-loss, when investigated through reasoning, it is entirely useless in both ways. Here, 'apart' has two meanings: First, phenomena belonging to internal sentient beings are called phenomena 'not apart'; external, insentient phenomena are called phenomena 'apart from sentient beings'; for the former, one may say there is prāpti, but for the latter, one cannot say there is prāpti. Second: Phenomena transformed by consciousness are not apart from sentient beings, which means that insentient phenomena are also not apart from sentient beings; non-existent phenomena are called phenomena 'apart from sentient beings'; the former are said to have prāpti, while the latter have no prāpti, which also extends to insentient things being said to have prāpti. Since it is said that a wheel-turning king possesses the seven treasures, one may also say that he possesses what belongs to other bodies and insentient things; therefore, broadly accepting the possession of others and insentient things is superior. Furthermore, actualized possession applies to all phenomena; why should insentient actualization not be so? Therefore, the latter explanation is superior.