成唯識論掌中樞要 1.203

1.203

「變無為等，便無實用等」者：等取不相應法，無為無實，所等不相應無用。合而為文，非無為無用也。有解真如未證實，假無為無用，二俱不緣。合而為文，故言無實用。又解真如雖無實作用，今言用者，力用，即是真如離繫之力。今言本識變為真如，不如本體，無實離繫之力，名無實用。非無作用名為無用也。此解為正。又設影像心中亦無實用，所以不變。

Regarding 'transforming into the unconditioned and so forth, there is no real utility, etc.': 'and so forth' includes the non-concomitant dharmas; the unconditioned has no reality, and the non-concomitants included in 'and so forth' have no utility. They are combined into a single phrase; it does not mean the unconditioned has no utility. One explanation holds: the true suchness has not yet been realized as real, and the provisional unconditioned has no utility, so neither is taken as an ālambana. They are combined in the text, hence it says 'no real utility'. Another explanation holds: although true suchness lacks real active function, 'utility' spoken of here means efficacy, which is precisely the power of true suchness to be free from bondage. Now, saying that the mūla-vijñāna transforms into true suchness does not match the original essence, as it lacks the real power of being free from bondage; this is called lacking real utility. It does not mean that lacking active function is called lacking utility. This explanation is the correct one. Furthermore, even if an image were formed, it would have no real utility in the mind, which is why it does not transform.