瑜伽論記 3.276

3.276

'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.'