楞伽阿跋多羅寶經註解 3.167

3.167

「云何世尊！為不覺性自相共相異不異故智不得耶？為自相共相種種性自性相隱蔽故智不得耶？為山巖石壁、地水火風障故智不得耶？為極遠極近故智不得耶？為老小盲冥、諸根不具故智不得耶？世尊！若不覺自共相異不異智不得者，不應說智，應說無智，以有事不得故。若復種種自共相性自性相隱蔽故智不得者，彼亦無智，非是智。世尊！有爾焰故智生，非無性會爾焰故名為智。若山巖石壁、地水火風、極遠極近、老小盲冥、諸根不具智不得者，此亦非智，應是無智，以有事不可得故。」

"How is it, World-Honoured One? Is wisdom unapprehending because it does not perceive that the svabhāva of svalakṣaṇa and sāmānyalakṣaṇa are different or not different? Or is wisdom unapprehending because it is obstructed by the diverse intrinsic marks of svalakṣaṇa and sāmānyalakṣaṇa? Or is wisdom unapprehending because it is obstructed by mountain cliffs, stone walls, earth, water, fire, and wind? Or is wisdom unapprehending because things are extremely distant or extremely close? Or is wisdom unapprehending because of old age, infancy, blindness, or deficient sense faculties? World-Honoured One! If wisdom is unapprehending because of not perceiving whether svalakṣaṇa and sāmānyalakṣaṇa are different or not different, one should not speak of wisdom, but should speak of non-wisdom, because an existing object is not apprehended. If it is unapprehending because it is obscured by the diverse intrinsic marks of the nature of svalakṣaṇa and sāmānyalakṣaṇa, that too is non-wisdom, not wisdom. World-Honoured One, wisdom arises because there is a cognitive object (jñeya); it is not named wisdom because an unreal nature converges with a cognitive object. If wisdom is unapprehending due to mountain cliffs, stone walls, earth, water, fire, wind, extreme distance, extreme proximity, old age, infancy, blindness, or deficient sense faculties, this too is not wisdom, but should be non-wisdom, because an existing object cannot be apprehended."