瑜伽論記 24.18

24.18

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.