瑜伽論記 12.147

12.147

Regarding "this real knowledge, up to the most pristine forbearance": Jing says: In the stage of effort, cultivation has not yet become pristine. Now, in this eighth stage, because the contemplation of real knowledge is free of effort, it is called "most pristine." This real knowledge is itself the contemplation of non-birth. This text states that the eighth stage still engages in the contemplation of investigation and real knowledge; from this one should know that the ninth and tenth stages also engage in this contemplation. Only the Tathāgatas are eternally free from investigation; the tenth stage still has it. Ji says: Why does it not discuss the four investigations? Investigation is the cause, not the forbearance of non-birth itself, because it is purely tainted; real knowledge extends to the untainted and is the essence of the forbearance of non-birth of this eighth stage. Therefore, the preceding two texts repeatedly explain the wisdom of the forbearance of non-birth. Thus it was previously said: "How is this so? It means that bodhisattvas, having thoroughly investigated all dharmas by means of the four investigations, when they acquire the four kinds of real knowledge..." Therefore, we know that this wisdom is the essence of the forbearance. Because it says "having investigated," we know that investigation does not exist from the eighth stage onward, because there are no tainted minds, whereas prior to this all have tainted minds. Its subsequently attained wisdom merely operates in a semblance manner without contradiction; in actuality, engaging in investigation is purely tainted, intended to induce the untainted real knowledge. Since untainted wisdom already accords with reality, it is itself real; why would it further engage in the contemplation of investigation to induce real knowledge? Even if it operates at that stage, it is a semblance, not the genuine engagement.