[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) › [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829) › 12.150 # 瑜伽師地論略纂 12.150 瑜伽師地論略纂 12.150 - **Language:** Classical Chinese ### [12.150](https://indike.org/pramana/in.bauddha.taisho.1829.12.150) 論云「此如實智始從勝解行住乃至加行有功用無相住，未極清淨，今此住中已極清淨」者，何故不論四尋思？尋思是因，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。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，故知尋思不在八地以去，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。無漏智既攝法，即是如實，何故更作尋思觀，引生如實智？假設作時，立是相似，非真作之。 > Regarding the treatise's statement, "This real knowledge, beginning from the stage of practice with resolute faith up to the signless stage with effort and exertion, has not yet attained ultimate purity, but in this present stage it has already attained ultimate purity": Why does it not discuss the four thorough investigations (paryeṣaṇā)? Thorough investigation is a cause, not the forbearance of the non-arising of dharmas (anutpattikadharmakṣānti), because it is exclusively with outflows. Real knowledge extends to the outflow-free, and it is the substance of the forbearance of non-arising on this eighth bhūmi; therefore, the preceding two passages explain anew the knowledge of the forbearance of non-arising. How is this so? It means that when bodhisattvas, having correctly thoroughly investigated all dharmas through the four thorough investigations, at that time properly obtain the four kinds of real knowledge, we know that this knowledge is the very substance of forbearance. Because it says "having thoroughly investigated," we know that thorough investigation is not found from the eighth bhūmi onward, because there is no mind with outflows, whereas prior to it there are minds with outflows. Its subsequent knowledge (pṛṣṭhalabdha-jñāna) only operates in a similar manner, which presents no contradiction in meaning. In reality, engaging in thorough investigation is exclusively with outflows, intending to induce and generate outflow-free real knowledge. Since outflow-free knowledge already subsumes dharmas, it is itself real; why then would one further construct the contemplation of thorough investigation to induce and generate real knowledge? When posited as an assumed engagement, it is established as a semblance, not a genuine engagement. > — English (machine translation) (machine translation) - [Previous: 12.149](https://indike.org/pramana/in.bauddha.taisho.1829.12.149) - [Next: 12.151](https://indike.org/pramana/in.bauddha.taisho.1829.12.151) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.1829.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.12.150) — English, machine translation ## Linked texts (2) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.12.147) — Classical Chinese - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.48.88) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.12.150](https://indike.org/pramana/in.bauddha.taisho.1829.12.150) · Pramāṇa