瑜伽論記 19.264

19.264

備云：何故生死中相以分別為體，而分別外更立相事，佛果色即正智攝，不別立為相耶？解云：以其妄計心外有相故，隨其計情別立相門，佛達唯識道理，不計心外有色故，即正智攝，更有一解，佛果色等相中所攝。然下文說相是三界繫者，以對分別但說有漏相，實通不繫。

Bei says: Why is it that within saṃsāra, signs have discrimination as their essence, yet apart from discrimination, an entity of signs is further established, whereas the form of the Buddha fruition is subsumed under correct gnosis and is not separately established as a sign? The explanation says: because of falsely conceptualizing that there are signs external to the mind, a separate gate of signs is established according to those conceptualizing dispositions; the Buddha has fully realized the principle of consciousness-only and does not conceptualize that there is form external to the mind, and so it is subsumed under correct gnosis. There is another explanation: the form of the Buddha fruition and so forth are subsumed within signs. However, the subsequent text states that signs are bound to the three realms because, in contrast to discrimination, it speaks only of tainted signs; in reality, they extend to what is unbound.