成唯識論述記 1.175

1.175

述曰：此意喻上我、法分別，以下論文，此對經部等。若對薩婆多，此喻不成。夢等所見皆真實故，此上總顯道理二性，自下重顯二性有無，如患熱病，損眼根力，所見青色皆以為黃，故覺愛論云：唯識無境界，以無塵妄見，如人目有翳，見毛、月等事，及如夢者顛倒緣力，所夢諸事皆謂真實。如大迦多衍那意願勢力，令婆剌拏王夢見異事，不應見境。彼境便生，即患、夢緣，心似種種外境相現，體實自心。

The Commentary states: This intention is to illustrate the above discrimination of self and dharmas by analogy; in the treatise text below, this is directed against the Sautrāntikas and others. If directed against the Sarvāstivādins, this analogy would not hold, because everything seen in dreams and the like is real [to them]. The above generally revealed the two natures in terms of principle; from here below, it re-clarifies the existence and nonexistence of the two natures. Just as when afflicted with a fever, which impairs the visual faculty, all blue that is seen is taken to be yellow—thus the treatise of Bodhiruci states: "Consciousness-only has no objects; through nonexistent dust, erroneous perceptions occur, just as a person whose eyes have cataracts sees hairs, [double] moons, and such things"—and just as through the force of the inverted condition of dreaming, all things dreamt are thought to be real; just as by the power of Mahākātyāyana's mental resolve, King Prasenajit (or Varaṇa) was made to dream of unusual events and perceive objects that should not have been seen, and those objects thereupon arose; so through the conditions of illness and dreaming, the mind appears with the marks of various external objects, while their substance is actually one's own mind.