In his Kanjin kakumu shō 觀心覺夢鈔 , Ryōhen 良遍 identifies this form of conceptual cognition, based on the real power of mental conceptualization, with the various types of 'post-awakening cognition' (pṛṣṭhalabdha-jñāna 後得智) experienced by a Buddha or an awakened sage, after emerging from the profound meditative absorption during which direct non-conceptual discernment of reality as it really is, thusness (tathatā), has occurred, and having entered into 'the path of seeing involving mental images'  相見道, the second of two substages into which the Cheng weishi lun 成唯識論, the marquee doctrinal digest of East Asian Yogācāra Buddhism, divides the path of seeing 見道, traditionally regarded as the third of five stages making up the methodical path of yogic practice 唯識修道五位.

Ryōhen relates that there are various types of post-awakening cognitions that can constructively break down forms of proliferating mental conceptualization and imagery experienced under the conditions of emerging from the direct discernment of thusness defining the immediately prior substage, the 'path of seeing devoid of mental images'  無相道—known as the 'true path of seeing'  眞見道—during which no mental image is required to mediate the penetrating realization into the nature of thusness 眞如性. In brief, Ryōhen subsumes these 'figurative cognitions' under three types: (1) the first analytically breaks down and dispels with the mental conceptualization of 'sentient beings' and 'persons' (=pudgala) as real entities distinguishable by intrinsic natures 自性 via realization of emptiness and tathatā; the (2) second does likewise for individual dharmas 法; and the (3) third does likewise for both composites such as 'persons,' as well as the individual dharmas that constitute them:

Although not purely based upon the postulation of concepts, what is called 'the path of seeing involving mental images'  相見道 involves the transformation of mental images 相 and includes three types of cognitions: The first is the figurative cognition that inwardly dispels with [the conceptual cognition of] 'sentient beings' —that is, precisely to give rise to the post-awakening cognition (pṛṣṭhalabdha-jñāna) of emptiness through the contemplation of the thusness (tathatā) of the emptiness of self 生空眞如. The second is the figurative cognition that inwardly dispels with [the conceptual cognition of] 'individual dharmas' —that is, precisely to give rise to the post-awakening cognition of dharmas through the contemplation of the thusness of the inherent emptiness of all [conditioned] dharmas. The third is the figurative cognition that pervasively dispels with all [conceptual cognitions of] sentient beings and individual dharmas—that is, precisely to fully realize the post-awakening cognition of the thusness of the two kinds of emptiness (i.e., of both composites and individual dharmas).

雖非安立而變相故名相見道。其三心者：一者、內遣有情假緣智，卽生空後得智，觀生空眞如。二、內遣諸法假緣智，卽法空後得智，觀法空眞如。三、遍遣一切有情諸法假緣智，卽倶空後得智，觀二空眞如 〔 T 2312.71.86c2–6〕 .

In this light, 假緣 indicates something like 'a figurative condition,' with 緣 probably meaning something like an ālambana understood as what a cognition 'leans on' or 'borrows from' in order to arise. As applied to models of the path, the terminology suggests replacing that conceptually constructed ālambana, via contemplation 觀 on emptiness and tathatā. It is not 'false' exactly, but figurative—i.e., prajñaptic— in that it is predicated upon conceptual fiction(s) that must be thoroughly dispelled in order to realize the direct, non-conceptual discernment of the path of seeing devoid of mental-images 行相, as depicted in the Cheng weishi lun. Within the model of the Yogācāra path of cultivation in five stages detailed in the Cheng weishi lun, there are experiences of śūnyatā 空性 that are nirākāra in character—that is, not mediated by an indirect mental-image—but subsequent to the arising of the different types of pṛṣṭhalabdha-jñāna, the practitioner returns to more or less 'ordinary' sense perceptions and cognitions, so that while one sees and registers jars and trees, etc., and other such ordinary objects, one sees them 'correctly,' in viewing them in light of pervasive emptiness and tathatā.