瑜伽論記 3.276

3.276

又為顯後際諸支等者，總說未來二句。又復為顯支所不攝等，為顯遍知三世上中下果住在因中名法住智。基師解：答文有三：一、總答立智所由；二、別顯諸智所由，後結成數。為顯有因雜染智者，此為總答，謂觀諸支有其因法，謂如老死以生為因，乃至行支以無明為因，無明更無其因，故成七十七緣，此雜染之所起智名雜染智，或能緣智即是雜染。又復為顯等者，有四又字，初又字顯緣現在有二智，謂緣現在生而有老死，非不緣現在生而有老死，現在自身自己作故，第二又字顯緣過去老死有二智，謂緣過去生而有老死，非不緣過去生而有老死，觀於前際無始來老死皆以生為緣，第三又字顯緣未來老死有二智，謂緣未來生而有老死，非不緣未來生而有老死，未來雖未起容有雜染還滅義故，觀雜染故成二智，此三際中初智觀果有因顯其所由，此第二智觀果有因非不決定，破外妄計，非不平等無因而生，第四又字顯觀支所不攝法，諸有漏慧遍知義故，即法住智遍知三世緣起教法名支不攝，以為第七智，前六真實智合法住一真實六故成七智，若依此義，聖者身中亦有法住智，異生身中亦有真實智，皆起七智觀，餘前十支亦然，故成七十七。此師分文配釋與備師大同也。泰師復釋：第七遍知緣起有支所不攝法，以有漏智執法有體故名法住智。

'Furthermore, in order to reveal the links of the future limit, and so forth': it generally states the two clauses concerning the future. 'Furthermore, in order to reveal that which is not subsumed under the links, and so forth': in order to reveal that thoroughly knowing the superior, middling, and inferior fruitions of the three times abiding in their causes is named the knowledge of the stability of dharmas. Master Ji explains: The text of the answer has three parts: first, a general answer stating the reason for establishing the knowledges; second, distinct expositions of the reasons for each of the knowledges; and lastly, the summation of their number. 'In order to reveal the knowledge of defilement having a cause': this is the general answer, meaning the contemplation that each of the links has its causal dharma—such as old age and death having birth as their cause, down to the link of formations having ignorance as its cause. Since ignorance has no further cause, seventy-seven conditions are established. The knowledge arising with respect to this defilement is named 'defilement knowledge,' or the cognitive knowledge itself is [knowledge of] defilement. As for 'Furthermore, in order to reveal, and so forth': there are four occurrences of the word 'furthermore.' The first 'furthermore' reveals that there are two knowledges regarding conditions in the present: namely, conditioned by present birth there are old age and death, and it is not that, not conditioned by present birth, there are old age and death, because the present is wrought by oneself within one's own continuum. The second 'furthermore' reveals that there are two knowledges regarding conditions of past old age and death: namely, conditioned by past birth there are old age and death, and it is not that, not conditioned by past birth, there are old age and death, contemplating that from the beginningless past limit old age and death have all had birth as their condition. The third 'furthermore' reveals that there are two knowledges regarding conditions of future old age and death: namely, conditioned by future birth there are old age and death, and it is not that, not conditioned by future birth, there are old age and death; because, although the future has not yet arisen, it allows for the sense of defilement and its cessation, two knowledges are formed by contemplating defilement. Among these three time periods, the first knowledge contemplates that the fruition has a cause, revealing its origin; this second knowledge contemplates that the fruition having a cause is not indeterminate, refuting external mistaken imputations, [and showing] that it is not produced from an unequal cause or without cause. The fourth 'furthermore' reveals contemplating dharmas not subsumed under the links; because the wisdom with taints has the meaning of thoroughly knowing, the knowledge of the stability of dharmas thoroughly knowing the teaching of dependent origination across the three times is named 'not subsumed under the links' and is taken as the seventh knowledge. Uniting the preceding six real knowledges with the single knowledge of the stability of dharmas—six real and one—forms seven knowledges. According to this meaning, noble ones also possess the knowledge of the stability of dharmas within their continuums, and ordinary worldlings also possess real knowledges within their continuums; both give rise to the contemplation of the seven knowledges. The remaining ten links before it are also like this; hence seventy-seven are formed. This master's division and correlation of the text is largely identical to Master Bei's. Master Tai further explains: the seventh thoroughly knows the dharmas not subsumed under the links of dependent origination; because tainted wisdom grasps dharmas as having substantial entity, it is named 'knowledge of the stability of dharmas.'