瑜伽論記 2.303

2.303

長行徵責中，若有用者，則於彼用無有自在，而於世間有自在者，不應理者，若所變世間，於自在天，有用故變起者，唯應變起人天善法，云何須變三墮苦法，於彼所用無有自在，而言於世自在，不應道理。亦可須用生世間者，即大自在常為所用之所驅馳不得自在，而言自在，則不應道理。若無用者於自在天都無所須而生世間，是即自在乃有癡狂之過，故非道理。

In the prose interrogation, under "If it has utility, then one would lack mastery over that utility; yet [asserting] having mastery over the world is unreasonable": if the world that is transformed is brought forth because of having utility for Maheśvara, he should only transform and produce the wholesome dharmas of humans and devas. Why would he need to transform the painful dharmas of the three lower realms? Lacking mastery over that utility, yet claiming mastery over the world, is unreasonable. Alternatively, if he needs utility to produce the world, then Great Maheśvara is constantly driven by what is needed and does not attain mastery; yet claiming he has mastery is unreasonable. If it has no utility, and he produces the world without having any need for it at all, then Maheśvara incurs the fault of madness; therefore, it is unreasonable.