瑜伽論記 2.364

2.364

疑中，唯用分別異覺為體者，唯識二說：一云，疑體即慧，猶豫簡擇說為疑故，毘助末底是疑義故，末底般若義無異故；二云，不然。別有自性令慧不決非即慧故。瑜伽說：六煩惱中，見世俗有即慧分故，餘是實有別有性故，毘助末底執慧為疑，毘助若南智應為識，界由助力義便轉變，是故此疑非慧為體。景云：疑分別異覺為體者，疑亦求覓通名為覺，簡別於慧故云異覺，亦可疑作二解，不一決定，故名異覺，一由種子隨逐故。

Under doubt, "taking only conceptually constructed divergent awareness as its essence": the Vijñaptimātratā has two explanations: one says that the essence of doubt is discernment (prajñā) itself, because hesitation and discrimination are said to be doubt, and because vi-mati means doubt, and mati has no different meaning from prajñā; the second says this is not so, for it has a distinct self-nature that causes discernment to be indecisive, and is not discernment itself. The Yogācārabhūmi says: Among the six afflictions, views exist conventionally because they are a part of discernment, whereas the rest are substantially existent because they have distinct natures; vi-mati grasps discernment as doubt, and by that logic vi-jñāna (consciousness) would be wisdom (jñāna); a root's meaning shifts due to the modifying force [of a prefix]; therefore this doubt does not take discernment as its essence. Jing says: Regarding doubt taking conceptually constructed divergent awareness as its essence: doubt also seeks, so it is generally called awareness; to distinguish it from discernment, it is called divergent awareness. Alternatively, doubt forms two understandings and is not unified or decisive; hence it is called divergent awareness. First, because seeds follow along.