金光明最勝王經疏 6.136

6.136

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."