瑜伽論記 20.77

20.77

難中，先以五義成定；次設五難。一者，若由無作意故者，經說無分別智與如理作意相應，而言無作意故不應道理，又若無作意故名無分別智者，熟眠狂醉成此智過。二者，若由超過彼尋伺分別故名無分別智者，二禪已上諸心心法應是無分別智，彼若是者，即違教說三界心法皆是分別。三者，若由無所有故者，云何此慧不成非心耶？四者，若由是彼愚鈍性者，云何此慧不成色性及非貫達相耶？五者，若由於境作微細加行者，便謗此智離加行相。

In the objection, it first establishes the thesis with five meanings, and next poses five objections. First: if it is due to non-attention, the sūtra teaches that non-discriminative cognition is associated with proper attention, and to say it is due to non-attention does not stand to reason; moreover, if it is named non-discriminative cognition due to non-attention, sound sleep, madness, and drunkenness would have the fault of becoming this cognition. Second: if it is named non-discriminative cognition due to surpassing the discrimination of investigation and reflection, then all minds and mental factors above the second dhyāna should be non-discriminative cognition; if they were, this would contradict the scriptural teaching that all minds and mental factors of the three realms are discriminative. Third: if it is due to having nothing, why would this wisdom not become non-mind? Fourth: if it is due to being of a dull and stupid nature, why would this wisdom not become material nature and lack the characteristic of penetration? Fifth: if it is due to making subtle preparations toward the object, then one slanders this cognition as being free from the characteristic of preparation.