[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828) › 12.147 # 瑜伽論記 12.147 瑜伽論記 12.147 - **Language:** Classical Chinese ### [12.147](https://indike.org/pramana/in.bauddha.taisho.1828.12.147) 此如實智乃至極清淨忍者，景云：功用位，修有未清淨。今此八地，如實智觀離功用故名極清淨。此如實智即無生觀。此文即說八地猶作尋思如實智觀，將知九地十地亦作此觀，唯諸如來永離尋思十地猶有。基云：何故不論四尋思，尋思是由非無生忍，以是唯有漏故，如實智通無漏，是此八地無生忍體，故前二文重解無生忍智，故前云此復云何？謂諸菩薩由四尋思於一切法正尋思已若時護得四如實智，故知此智即是忍體，有尋思已之言，故知尋思不在八地已去，以無有漏心故，以前皆有有漏心故，其後得智但相似作義無妨，其實作尋思唯有漏，意欲引生無漏如實智，無漏智既稱法即是如實，何故更作尋思觀引生如實智。假設作時位是相似非真作之。 > 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. > — English (machine translation) (machine translation) - [Previous: 12.146](https://indike.org/pramana/in.bauddha.taisho.1828.12.146) - [Next: 12.148](https://indike.org/pramana/in.bauddha.taisho.1828.12.148) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.1828.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.12.147) — English, machine translation ## Linked texts (1) - [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829.12.150) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1828.12.147](https://indike.org/pramana/in.bauddha.taisho.1828.12.147) · Pramāṇa