瑜伽師地論略纂 4.168

4.168

十四、七十七智中，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、非不緣未來生而有死。老未來雖未起，容有雜染、還滅義故，今觀雜染，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，皆起七智觀故，餘前十支亦然，故成七十七。

14. Among the seventy-seven knowledges, the text of the answer has three parts: first, a general answer stating the reason for establishing the knowledges; second, a specific explanation of the reasons for each knowledge; finally, a conclusion establishing the number. Regarding "in order to reveal the knowledge of defilement that has a cause": this is the general answer. It means contemplating that each branch has its causal dharma, as aging-and-death has birth as its cause, up to the branch of volitional formations having ignorance as its cause; ignorance has no further cause, thus making seventy-seven. The knowledge that arises through taking this defilement as its object is called the knowledge of defilement. Alternatively, the knowledge that apprehends is itself defiled. Regarding "furthermore, in order to reveal..." and so forth: there are four occurrences of the word "furthermore." The first "furthermore" reveals two knowledges that take the present as object: namely, that depending on present birth there is aging-and-death, and that it is not that aging-and-death occurs without depending on present birth, because one's present self-nature is produced by oneself. The second "furthermore" reveals two knowledges that take past aging-and-death as object: namely, that depending on past birth there was aging-and-death, and that it was not that aging-and-death occurred without depending on past birth; contemplating the past limits, aging-and-death from beginningless time has always had birth as its condition. The third "furthermore" reveals two knowledges that take future aging-and-death as object: namely, that depending on future birth there will be aging-and-death, and that it is not that aging-and-death will occur without depending on future birth. Although future aging-and-death has not yet arisen, because it admits of the meanings of defilement and cessation, one now contemplates defilement, thus forming two knowledges. Within these three time periods, the first knowledge contemplates that the fruit has a cause, revealing its source; this second knowledge contemplates that the fruit has a cause and is not indeterminable, refuting the external false imputations that it is born from an unequal or causeless state. The fourth "furthermore" reveals that all contaminated prajñā that contemplates dharmas not subsumed under the branches is of the nature of complete knowledge. That is, the knowledge of the stability of dharmas completely knows the taught Dharma of dependent origination throughout the three times; being termed not subsumed under the branches, it constitutes the seventh knowledge. The preceding six are real knowledge. Combining the one [knowledge of] the stability of dharmas and the six real [knowledges], they constitute seven knowledges. According to this meaning, noble ones also possess the knowledge of the stability of dharmas, and ordinary persons also possess real knowledge, because both give rise to the contemplation of the seven knowledges. The remaining preceding ten branches are also like this; hence they constitute seventy-seven.