瑜伽論記 20.296

20.296

第二復次約眩翳喻以明之，中景云：如眩翳過患，所執亦爾者，問，眩翳是因緣法，云何譬遍計所執耶？解云：不取眩翳，意明由眩翳故妄見毛輪譬遍計所執也，故云眩翳過患，言如眩翳人見毛輪等依他亦爾者，毛輪等正是遍計所執，不欲取此以譬依他，欲明因此執毛輪故熏識成種生後時依他，如淨眼人見法本性，譬根本智證圓成實。

The second alternative explanation clarifies it through the analogy of cataracts (timira). Therein, Jing says: Regarding the phrase "as with the affliction of cataracts, the imagined is also thus," it is asked: cataracts are conditioned dharmas; how can they serve as an analogy for the parikalpita nature? It is answered: one does not take the cataracts themselves [as the analogy]; the intention is to clarify that because of cataracts, one falsely sees a hair-wheel (keśoṇḍuka), which serves as the analogy for the parikalpita nature. Hence it is said: "the affliction of cataracts." Regarding the phrase "as a person with cataracts sees a hair-wheel and the like, paratantra is also thus," the hair-wheel and the like are precisely the parikalpita nature; one does not wish to take these as an analogy for paratantra, but wishes to clarify that because of this attachment to the hair-wheel, consciousness is perfumed into seeds that produce subsequent paratantra. "As a person with clear eyes sees the intrinsic nature of dharmas" serves as an analogy for the fundamental wisdom (mūlajñāna) realizing the pariniṣpanna nature.