瑜伽論記 9.277

9.277

若於一切色等下，釋不立之失，當知此中，所明如實智與前尋伺行相行相似，緣依他假及緣遍計無，但約因果及決定不決定分為二門，故攝論云：於加行時，推求得見假有實無方便因相說名尋思，了知假有實無所得決定行智方便果相名如實智。又云：推求各唯是假有實不可得說名尋思，若即於此果智生時決定了知假有實無名如實智。

From 'if with respect to all forms' down explains the fault of not establishing them. One should know that here, the mental characteristics of the accurate cognitions explained are similar to those of the preceding investigation and reflection: they take the dependent conventionality as their object and take the non-existence of the imagined as their object, but are divided into two gateways based on cause and fruit, and being determined versus undetermined. Thus the Mahāyānasaṃgraha says: 'At the time of preparatory praxis, investigating and coming to see conventional existence and real non-existence is the causal mark of skill in means, termed investigation. Knowing conventional existence and real non-existence, attaining the fruition mark of the skill in means of determined cognitive activity, is termed accurate cognition.' It also states: 'Investigating that each is merely conventionally existent and that reality is unobtainable is termed investigation; if, at the time when this fruition cognition arises, one definitively knows conventional existence and real non-existence, it is termed accurate cognition.'