瑜伽論記 19.385

19.385

初明取因緣，同有相取境心世人皆有世間共成就，無相取心非世人所共成就，何因何緣得無相心。答：世俗名言熏習成種子後時上心取境，取境之心名取果，是有相取心世人所共成就。此有相取心能令生死離染，若見道前作似無相觀學，離名言所因諸相，勝義相見分，熏習成聞熏習種子，從此聞熏習因入見道時證見無相理，此證取無相見，是前無相聞熏習果，此無相取非世人共所成，能令行者證得涅槃清淨，是故有相無相二取皆有因緣。

First, it explains the causes and conditions of grasping. The mind that grasps objects with signs is possessed by all worldly people and is accomplished in common in the world; the mind that grasps without signs is not accomplished in common by worldly people. Through what cause and what condition is the signless mind attained? Answer: The perfuming of worldly conventional speech forms seeds, and later, the manifest mind grasps objects; this mind that grasps objects is called the fruit of grasping. It is the mind grasping with signs, accomplished in common by worldly people. This mind grasping with signs is capable of causing [one to become] free from defilement in saṃsāra. If, before the path of seeing, one practices the contemplation that resembles the signless, learns to separate from the various signs caused by verbal expression, and takes the seeing-part of ultimate signs to perfume and form seeds of hearing-perfuming, then from this cause of hearing-perfuming, when entering the path of seeing, one directly realizes and sees the signless principle. This direct realization of grasping the signless seeing is the fruit of the previous signless hearing-perfuming. This signless grasping is not accomplished in common by worldly people, and it can cause the practitioner to realize and attain the purity of nirvāṇa. Therefore, both graspings—with signs and without signs—have causes and conditions.