[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) › [金光明最勝王經疏](https://indike.org/pramana/in.bauddha.taisho.1788) › 6.136 # 金光明最勝王經疏 6.136 金光明最勝王經疏 6.136 - **Language:** Classical Chinese ### [6.136](https://indike.org/pramana/in.bauddha.taisho.1788.6.136) 三觀行者，有二觀別：一依觀雜染、二依觀清淨。二觀各有順逆兩類，故《對法》第四云「雜染順逆故，清淨順逆故。雜染順者，依流轉次第說，謂無明緣行乃至生緣老死，此即生死次第相生。雜染逆者，依安立諦說，有二不同：一見道前遠方便觀，作七十七智。二近方便觀，即作四十四智。或資糧、加行二道別故。或俱加行，但前後別。且七十七智觀者，謂緣現老死由誰而有？謂由現生而有老死。又觀非不由現生而有老死，現在自身自己作故，便成二智。緣過未世老死亦爾，各二，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，亦成二智。三際之中，初由生支而有老死，觀果有因，推因之智。第二又觀非不由生而有老死，審因之智。初破無因生，後破自然等生，離諸外道妄計度故。第七又觀支所不攝諸有漏智，遍知義故，即名法住智。遍知三世緣起教法，名支不攝。前六緣理如實而知，是思修慧，名真實智。第七緣教是聞慧故，名法住智，亦名假智。合成七智。如觀老死有其七智，乃至行支亦有七智。唯除無明，無明無因智，因闕故成七十七，異生聖者亦同共有。四十四智者，謂觀老死即苦諦，觀老死集、老死滅、老死趣滅行，乃至觀行支苦、行集、行滅、行趣滅行，十一各四，成四十四。無明無因故，非四十八。此有漏觀，故名雜染。或觀體有漏，或觀有漏法，即通聖智。經文有順而無逆。觀清淨順者，謂無明滅故行滅，乃至生滅故老死滅。順次第觀，此依斷位次第而說。逆觀者，謂由誰無故老死無？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，令成熟故。」 > Third, the contemplative practices: there are two distinct contemplations: first, contemplating based on defilement; second, contemplating based on purification. Each of the two contemplations has both direct and reverse types. Thus fascicle 4 of the \*Abhidharmasamuccaya\* states: "Because of the direct and reverse \[orders\] of defilement, and the direct and reverse \[orders\] of purification. The direct order of defilement is spoken according to the sequence of transmigration, meaning that ignorance conditions formations, up to birth conditions aging and death; this is the sequential arising in birth-and-death. The reverse order of defilement is spoken according to the established truths, and there are two different \[approaches\]: first, the remote preparatory contemplation before the path of seeing, which produces seventy-seven cognitions; second, the proximate preparatory contemplation, which produces forty-four cognitions. Alternatively, this is because of the distinction between the two paths of equipment and preparation; or both belong to the path of preparation, differing only in prior and subsequent stages. Now, regarding the contemplation of the seventy-seven cognitions: it means, depending on what does present aging and death exist? It exists depending on present birth. Moreover, one contemplates that it is not that aging and death do not exist depending on present birth, because it is produced by one's own self in the present; thus two cognitions are formed. Conditioning past and future aging and death is also like this; each has two, forming six contemplations. From beginningless time, all aging and death are conditioned by birth; although the future has not yet arisen, it allows for the meaning of defilement and cessation. Therefore, now contemplating defilement also forms two cognitions. Among the three periods of time, first, aging and death exist due to the branch of birth: this is contemplating that the result has a cause, the cognition that investigates the cause. Second, one also contemplates that it is not that aging and death do not exist due to birth: the cognition that examines the cause. The first refutes uncaused arising; the second refutes arising from nature and the like, being free from the false imputations of various non-Buddhists. Seventh, one also contemplates the defiled cognitions not subsumed under the \[twelve\] branches, because of their meaning of fully knowing \[them\]; this is called the cognition of the abiding of phenomena (\*dharmasthitijñāna\*). Fully knowing the teachings on dependent origination across the three periods of time is called 'not subsumed under the branches.' The first six cognitions know according to reality by conditioning the principle: these are the wisdom of reflection and cultivation, called real cognition. The seventh conditions the teaching, so it is the wisdom of hearing; thus it is called the cognition of the abiding of phenomena, and also called conventional cognition. Combined, they form seven cognitions. Just as contemplating aging and death has its seven cognitions, up to the branch of formations there are also seven cognitions each. Ignorance alone is excluded: because ignorance lacks a cognition of its cause, due to the absence of a cause, they amount to seventy-seven, shared equally by ordinary beings and noble ones. The forty-four cognitions are: contemplating that aging and death is the truth of suffering, contemplating the origin of aging and death, the cessation of aging and death, and the practice leading to the cessation of aging and death; up to contemplating that the branch of formations is suffering, the origin of formations, the cessation of formations, and the practice leading to the cessation of formations—four for each of the eleven, amounting to forty-four. Because ignorance has no cause, they are not forty-eight. This contemplation is defiled; hence it is called defilement. Alternatively, either the substance of the contemplation is defiled, or it contemplates defiled phenomena, which also extends to noble cognition. The sūtra text has the direct \[order\] but lacks the reverse \[order\]. Contemplating purification in the direct order means: because ignorance ceases, formations cease, up to because birth ceases, aging and death cease. Contemplating in the direct sequence is spoken according to the sequence of the stages of abandoning. The reverse contemplation means: due to the absence of what does aging and death not exist? Due to the cessation of what does aging and death cease? Up to: due to the absence of what do formations not exist? Due to the cessation of what do formations cease? This is spoken in reverse sequence based on attaining the fruit and contemplating at the ultimate stage, in order to bring about maturation." > — English (machine translation) (machine translation) - [Previous: 6.135](https://indike.org/pramana/in.bauddha.taisho.1788.6.135) - [Next: 6.137](https://indike.org/pramana/in.bauddha.taisho.1788.6.137) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1788.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1788~en-mt.6.136) — English, machine translation ## Linked texts (2) - [妙法蓮華經玄贊](https://indike.org/pramana/in.bauddha.taisho.1723.7.502) — Classical Chinese - [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829.4.168) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1788.6.136](https://indike.org/pramana/in.bauddha.taisho.1788.6.136) · Pramāṇa