瑜伽論記 16.289

16.289

泰述戒賢二解。一說，地前十信等四位總名勝解行地，未知初地遍滿真如，欲知彼真，修習地前方便解行，故名未知欲知根，此則未單知欲單知，不同小論見道十五心未重知欲重知義，昔名淨心地，不順梵本，故今正語名淨增上意樂地，初地正知遍滿真如，故名知根，即例九地應知亦爾，十地已還障未盡故，知不明了，如來地中障既盡故，知得明了，所以名具知，舊云欲知根亦知已知根者，并遠梵語。一說，地前解行，及初地未出真觀已來皆是未知根位。

Tai relates two explanations by Śīlabhadra. One explanation says: the four states of the ten faiths and so forth before the stages are collectively called the stage of practice with resolute conviction; not yet knowing the all-pervading tathatā of the first stage, but desiring to know that reality, one cultivates the expedient resolute practice before the stages, and hence it is called the faculty of desiring to know what is not yet known. This means simply desiring to know what is simply not known; it is not like the Lesser [Vehicle] treatise where, in the fifteen mental moments of the path of seeing, it means repeatedly desiring to know what is not known again. Formerly it was called the stage of pure mind, which did not accord with the Sanskrit text; thus the correct term now is the stage of pure and superior intention. In the first stage, correctly knowing the all-pervading tathatā, it is therefore called the faculty of knowing; by analogy, the nine stages should be known to be likewise. Because the obstacles are not yet exhausted up to the tenth stage, knowing is not distinct and clear. In the Tathāgata stage, since the obstacles are exhausted, knowing is distinct and clear; therefore it is called fully knowing. The old terms 'faculty of desiring to know' and 'faculty of knowing what is already known' are both far from the Sanskrit wording. The second explanation says: the resolute practice before the stages and [the period] up until the first stage before emerging from true contemplation are all the stage of the faculty of one who does not yet know.