瑜伽論記 12.97

12.97

如是乃至而亦不住者，是第五無著智現前等句，經云菩薩作如是觀已，起大悲故不捨一切眾生故，即時得無障礙智門現前名般若波羅蜜行，光明現前照已，為滿助菩提分法因緣，而不與有為法共住，觀有為法性寂滅相亦不住其中，欲具足無上菩提分法故。論言無障礙智者，謂如來智，然此未成熟名為光明現前，基言，謂無著智現前故不染生死，般若智現前故不入涅槃，前謂正智後謂後得智，又俱通二智且約智悲二行別之。

From "In this way... up to... yet does not abide" is the fifth clause, on unattached wisdom being present and so forth. The sūtra says: Having made such a contemplation, because he gives rise to great compassion and does not abandon all sentient beings, the bodhisattva immediately attains the manifestation of the door of unobstructed wisdom, which is called the practice of the perfection of wisdom (prajñāpāramitā); having shone with its light, in order to fulfill the causes and conditions of the factors conducive to bodhi, he does not dwell together with conditioned dharmas, and observing the quiescent sign of the nature of conditioned dharmas, he also does not abide therein, because he wishes to complete the unsurpassed factors conducive to bodhi. The treatise says that unobstructed wisdom refers to the Tathāgata's wisdom; however, because this is not yet mature, it is called the light becoming manifest. Ji says: Because unattached wisdom is present, he is not defiled by saṃsāra; because prajñā wisdom is present, he does not enter nirvāṇa. The former refers to correct wisdom, and the latter refers to subsequent wisdom; alternatively, both apply to both wisdoms, distinguished provisionally with respect to the two practices of wisdom and compassion.