瑜伽論記 19.244

19.244

復有餘二相：一、本性相；二、影像相等者，言先分別所生者，先見分熏習。及相所生者，先相分熏習。由二熏不相離，故說共生相分名共成相，理實而言，相分種子自生相分見分種子自生見分，此相從本識心起常相續名本性依本性相，六七識遍計不起，及六七勝外所現隨心故起滅不常不相續，非是本性相影像似本性名影像相也。既言及相所生，故知相分根塵等影像相亦熏成種子，此明證。

On the passage stating that there are also two kinds of signs: first, inherent signs (prakṛti-nimitta); second, image signs (pratibimba-nimitta), and so on: where it says "produced by prior discrimination," this means the perfuming of the prior cognitive aspect (darśanabhāga); where it says "and produced by signs," this means the perfuming of the prior objective aspect (nimittabhāga). Because the two perfumings are inseparable, they are said to jointly produce the objective aspect, called "jointly accomplished signs." Speaking from actual principle, seeds of the objective aspect self-generate the objective aspect, and seeds of the cognitive aspect self-generate the cognitive aspect. When this sign arises from the mind of the fundamental consciousness (ālaya) and continues constantly, it is called the inherent sign; relying on this inherent sign, the conceptualized parikalpita of the sixth and seventh consciousnesses does not arise. When it is manifested extraneous to the resolve of the sixth and seventh consciousnesses, it arises and ceases according to the mind, is impermanent and inconstant, and is not an inherent sign; being an image that resembles the inherent nature, it is called an image sign. Since it says "and produced by signs," we know that image signs such as the sense faculties and sense objects of the objective aspect are also perfumed into seeds; this is clear proof.