瑜伽論記 24.18

24.18

第三解受智，景師等云：四十四明受，及四十四明智，不同小論唯明四十四智，當知此中於十一支安立四諦。依此一一支諦，立四十四事者，即四十四諦事也。此中後除老死唯果，前際無明唯因者，此據一往一段因果無明無因老死無果，若依輪轉十二即無明有因所謂老死，老死有果即是無明，是名無始有輪也。無明唯三諦無集所以不觀，故唯四十四智，三時遍知差別故，推因觀也，過去已生緣老死，未來當生緣老死，現在今生緣老死，言如前所說決定遍知有差別故，此審因觀也，過去非不緣生有老死等，復有三智添前為六。由法住智所攝能取智無常性有差別故者，總觀三世，老死從生所生，皆是無常，故成七智，如是乃至觀行亦有七智，故有七十七智。如是歷觀諸諦一切行相，從此無間，入諦現觀者，明知見道已前作此行也。

Third, explaining the knowledge of feelings: Master Jing and others say: The forty-four clarify feelings, and the forty-four clarify knowledges; unlike the Hīnayāna treatises which only clarify forty-four knowledges, one should know that here the four truths are established across eleven limbs. Basing on each individual limb-truth, establishing forty-four matters, these are precisely the forty-four matters of truth. Here, excluding the latter [limb], aging-and-death is purely fruit; the previous limit, ignorance, is purely cause. This is based on a single round and one segment of cause and effect where ignorance has no cause and aging-and-death has no fruit. If based on the revolving twelve [links], ignorance has a cause, namely aging-and-death, and aging-and-death has a fruit, namely ignorance; this is called the beginningless wheel of existence. Ignorance has only three truths and lacks the truth of origin (samudaya), which is why it is not contemplated [under origin]; hence there are only forty-four knowledges. Because of differences in thorough knowledge across the three times, one contemplates by inferring the cause: 'having arisen in the past conditioned by aging-and-death; to arise in the future conditioned by aging-and-death; now arising in the present conditioned by aging-and-death'. The statement: 'because there are differences in determined thorough knowledge as explained previously', is the contemplation examining the cause: 'in the past it was not unconditioned by existence that there was aging-and-death', and so forth, adding another three knowledges to the previous ones to make six. 'Because of differences in the impermanent nature of the grasping knowledge subsumed under the knowledge of the stability of phenomena': comprehensively contemplating the three times, aging-and-death produced from birth is in all cases impermanent; hence it constitutes seven knowledges. In this manner, even contemplating volitional action also has seven knowledges, thus there are seventy-seven knowledges. Thus, reviewing and contemplating all mental aspects of the various truths, 'immediately following this, entering the direct realization of the truths', clearly shows that this practice is performed prior to the path of seeing.