瑜伽論記 9.274

9.274

次解四如實智，解第一如實智中，景云：言謂諸菩薩於名尋思唯有色已者，此牒前方便。即於此名至於事假立者，謂諸菩薩如實了知世間眾生，謂如是名，為如是義，於事假立，為令眾生起想、起見因見起言說故者，了知眾生起言說意，展轉相教，為令世間因言起想因想、起見因見起說，故於彼事假立名言，此順釋竟。自下反釋，乃至即無言說以來。

Next is the explanation of the four kinds of accurate cognitions. In explaining the first accurate cognition, Jing says: The phrase 'it means that when bodhisattvas, in their investigation into names, have already [seen] only form...' recapitulates the preceding preparatory stage. From 'then, with respect to this name' up to 'conventionally posited with respect to things' means: bodhisattvas accurately know that worldly sentient beings consider such a name to stand for such a referent and conventionally posit it with respect to things, 'in order to cause sentient beings to give rise to ideation and give rise to views, and because of views, to give rise to verbal expression.' This means knowing sentient beings' intention in giving rise to verbal expressions, teaching one another progressively, so as to cause the world, due to words, to give rise to ideation, due to ideation to give rise to views, and due to views to give rise to expression; therefore, they conventionally posit names and words with respect to those things. This concludes the direct explanation. From here down is the counter-explanation, up to 'there would be no verbal expression.'