妙法蓮華經玄贊 7.502

7.502

染淨順逆者，《對法》第四云：「雜染順逆故，清淨順逆故」。雜染順逆者，或依流轉次第說，謂無明緣行乃至生緣老死，順次第說，此說生死次第相生。或依安立諦說，謂老死、老死集、老死滅、老死趣滅行，如是乃至行、行集、行滅、行趣滅行，作四十四智。無明無因，故非四十八，智種闕故。此為後觀。於前加行亦作七十七智，謂緣現在生而有老死，非不緣現在生而有老死。現在自身自已作故便成二智，緣過去生、緣未來生亦各二智，合以成六。觀無始來一切老死皆緣於生，未來雖未起容有雜染還滅義故，今觀雜染，故成二智。此三際中初智觀果有因，顯其所由。第二智觀果有因非不決定，破外妄計無因等生。第七即觀前所不攝諸有漏慧，遍知義故。即法住智遍知三世緣起教法，名支不攝，以為第七。前六真實智，此一法住智，合成七智，異生聖者俱有此智。今是見道已前凡位觀行，此後方入四十四智，四十四智近四諦故，住教等法是聞慧故，名法住智。如實義而知是思、修慧，名真實智。此有漏觀，故名雜染。文唯有順而無逆也。清淨順逆者，謂無明滅故行滅乃至生滅故老死滅，順次第說，此依斷位次第而說。由誰無故老死無，由誰滅故老死滅，乃至由誰無故行無，由誰滅故行滅。此依得果究竟位觀，逆次第說，文唯有順而無逆觀。廣如《幽贊》下卷，恐繁故止。雖無現前成獨覺者，令證聲聞亦說此緣，依之說諦亦成三周十二行相。

Regarding defilement and purification, forward and reverse: the Abhidharmasamuccaya, fascicle four, says: 'Because of defilement in forward and reverse order, and because of purification in forward and reverse order.' Defilement in forward and reverse order: either it is explained according to the sequence of saṃsāra, meaning ignorance conditions karmic formations and so forth up to birth conditions aging and death, which is stated in forward sequence, explaining the mutual generation in the sequence of birth and death; or it is explained according to established truths, meaning aging and death, the arising of aging and death, the cessation of aging and death, and the path leading to the cessation of aging and death, and so on up to karmic formations, their arising, their cessation, and the path leading to their cessation, constituting forty-four cognitions. Ignorance has no cause, so there are not forty-eight, because the seed of cognition is lacking. This constitutes the later contemplation. In the prior preliminary practices, seventy-seven cognitions are also formed, meaning: conditioned by present birth there is aging and death; it is not the case that without conditioning by present birth there is aging and death. Because one's own present body has already acted, this forms two cognitions; conditioned by past birth and conditioned by future birth there are also two cognitions each, combining to make six. Contemplating that all aging and death from beginningless time are conditioned by birth, and that although future ones have not yet arisen, they admit the meaning of defilement and cessation, one now contemplates defilement, thus forming two cognitions. Among these three periods of time, the first cognition contemplates that the fruit has a cause, revealing its source. The second cognition contemplates that the fruit having a cause is not undetermined, refuting external erroneous attachments to causeless arising and the like. The seventh cognition contemplates all defiled prajñā not subsumed before, because of the meaning of comprehensive knowledge; this is the cognition of the abiding of phenomena (dharmasthiti-jñāna) comprehensively knowing the teachings on dependent origination of the three times, which is not subsumed under the links, and thus is made the seventh. The former six are cognitions of reality, and this one is the cognition of the abiding of phenomena, combining to make seven cognitions; both ordinary beings and noble ones possess these cognitions. Here, this is the contemplative practice of the stage of an ordinary person prior to the path of seeing; after this, one enters into the forty-four cognitions. Because the forty-four cognitions are proximate to the four truths, and abiding in the teaching and other phenomena belongs to the wisdom derived from hearing, it is called cognition of the abiding of phenomena. Knowing in accordance with the real truth belongs to the wisdom derived from reflection and cultivation, and is called cognition of reality. Because this is a defiled contemplation, it is called defilement. The text contains only the forward and not the reverse. Purification in forward and reverse order means: because ignorance ceases, karmic formations cease, and so on up to because birth ceases, aging and death cease, which is stated in forward sequence, explained in accordance with the sequence of the stages of abandoning. Due to the absence of what is aging and death absent? Due to the cessation of what does aging and death cease? And so forth up to: due to the absence of what are karmic formations absent? Due to the cessation of what do karmic formations cease? This is contemplated according to the ultimate stage of attaining the fruit, stated in reverse sequence; the text contains only forward contemplation and not reverse contemplation. This is explained extensively in the lower fascicle of the Profound Eulogy, but to avoid prolixity we refrain from further detail. Although there are none who become solitary awakened ones (pratyekabuddha) on the spot, in order to cause them to realize the śrāvaka [fruit] this conditionality is also taught; relying on it, the truths are taught, also completing the three turnings and twelve aspects.