大乘義章 4.45

4.45

次辨四十四智差別。四十四智，如《成實》說。此猶是前七方便中初四門觀，就十二緣為此四觀，故有四十四智差別。十二因緣次第相生，因果相屬有十一對，就此十一從末尋本逆以推之。先就老死對生為四：一觀老死苦、二觀老死集、三觀老死滅、四觀老死道。次第逆推，乃至行支對前無明亦有此四，所謂觀行苦、行集、行滅及行滅道。無明望前，更無集因，所以不說。何故逆觀？據果尋因，順諦觀故（此三門竟）。

Next, clarifying the distinctions among the forty-four knowledges. The forty-four knowledges are as explained in the *Tattvasiddhi*. These are still the contemplations of the first four gateways among the previous seven skillful means; by applying these four contemplations to the twelve links, there are therefore the distinctions of the forty-four knowledges. The twelve links of dependent origination sequentially produce one another, and their causal and fruitional connections form eleven pairs; regarding these eleven pairs, one investigates them in reverse from the end to the root. First, with respect to aging-and-death paired with birth, there are four: first, contemplating the suffering of aging-and-death; second, contemplating the origination of aging-and-death; third, contemplating the cessation of aging-and-death; fourth, contemplating the path to the cessation of aging-and-death. Tracing back in reverse sequence, even down to the link of volitional formations paired with the preceding ignorance, there are also these four: namely, contemplating the suffering of formations, the origination of formations, the cessation of formations, and the path to the cessation of formations. When ignorance is considered in relation to what precedes it, there is no further originating cause, which is why it is not discussed. Why is it contemplated in reverse? Because one searches for the cause based on the fruit, following the contemplation of the truths (this concludes the third gateway).