瑜伽論記 19.245

19.245

備師云：何影像相？謂遍計所起等者，即依此文，西國二解。初釋云：既說遍計所起，故知一切起影像者皆是法執，若作此解法執通七識及三性，未論二乘無漏及以本識之也。第二釋云：論主文詞兩例不同，若言遍計者即是分別異名，故下文云：若分別若思惟若遍計乃至如是等分別差別，若言遍計所執者即是法執，以相遍計處執法有體故，今此文意通辨變影非論法執，故云遍計不云所執，若依此解即當佛地論如實之義。

Master Bei says: What is an image sign? When the text says "what is produced by parikalpa (vikalpa)," and so on, relying on this text, there are two interpretations in the Western Country (India). The first explanation says: Since it says "produced by parikalpa," we know that all that gives rise to images constitutes attachment to phenomena (dharmagrāha). If one accepts this interpretation, attachment to phenomena extends through the seven consciousnesses and the three natures, not yet discussing the uncontaminated [cognitions] of the two vehicles or the fundamental consciousness. The second explanation says: The treatise master's textual usages have two different cases. If he says "parikalpa," it is simply another name for discrimination (vikalpa); hence a later passage says: "whether discrimination, or reflection, or parikalpa, and so forth, such distinctions of discrimination." If he says "parikalpita," that refers to attachment to phenomena, because where signs are imagined, one grasps phenomena as having real substance. Now, the intention of this text is to analyze comprehensively the manifestation of images and not to discuss attachment to phenomena; hence it says "parikalpa" and does not say "parikalpita." If one relies on this interpretation, it corresponds to the true meaning in the Buddhabhūmi-śāstra.