仁王經疏 1.79

1.79

言三達者，讚第五德，即是三明。達解無礙，故說為明。故《大婆沙》一百二云「通達解了，故說為明。一宿住隨念智證明，通達解了前際法故。二死生智證明，通達解了後際法故。三漏盡智證明，通達解了涅槃性故。皆說為明。」若出體者，薩婆多宗以慧為體，於六通中，宿住、天眼、漏盡為性，如次對治前後中際三種愚故。《俱舍》云「三明不增不減，真假分別。漏盡一明，通假及真；餘二是假，唯有漏故。有無漏智，皆名漏盡，俱在漏盡身中生故。真名無漏，假名有漏，勝劣相形故說真假。」第四學無學分別，唯在無學，學有闇故。依《婆沙》立三之意，稍異《俱舍》。如《婆沙》一百二云。今依大乘，《佛地論》同《俱舍》，故《佛地》云「無學利根所得三通，除染不染三際愚故，故說三明。」有義：明者心慧為性，慧能除闇故說為明。有說：無礙善根為性，翻無明故（解云：大乘皆通無漏，於理無違，許後得智是無漏故）。問：通之與明，有何等異？答：《智度論》第二卷云「真知過去宿命事，是名通；知過去因緣行業，是名明。真知死此生彼，是名天眼通；知諸行因緣，證會不失，是名明。真知盡結使，不知更生不生，是漏盡通；若知漏盡更不復生，是名明。」此三明，大阿羅漢、大辟支佛所得，故知通明勝劣差別。

Regarding the words "the three penetrations": this praises the fifth virtue; that is, the three knowledges (vidyā). Penetrating and understanding without obstruction, they are therefore spoken of as "knowledges." Thus the Mahāvibhāṣā, fascicle 102, states: "Because they penetrate, comprehend, and understand, they are therefore spoken of as 'knowledges.' First, the knowledge witnessing the recollection of past lives, because it penetrates, comprehends, and understands phenomena of the prior limit. Second, the knowledge witnessing death and rebirth, because it penetrates, comprehends, and understands phenomena of the subsequent limit. Third, the knowledge witnessing the exhaustion of outflows, because it penetrates, comprehends, and understands the nature of nirvāṇa. All are spoken of as 'knowledges.'" If one identifies their essence: the Sarvāstivāda school takes wisdom as their essence; among the six supernormal powers, they take [the recollection of] past lives, the heavenly eye, and the exhaustion of outflows as their nature, because they counteract in order the three kinds of ignorance regarding the prior, subsequent, and middle limits. The Kośa states: "The three knowledges neither increase nor decrease. Regarding the distinction between real and conventional: the single knowledge of the exhaustion of outflows extends to both conventional and real; the remaining two are conventional, because they are purely defiled. Both defiled and undefiled knowledge are called the exhaustion of outflows, because both arise within a body in which outflows are exhausted. 'Real' designates the undefiled, and 'conventional' designates the defiled; because the superior and inferior are contrasted with each other, they are spoken of as real and conventional." The fourth is the distinction between those in training and those beyond training: they exist solely in those beyond training, because those in training still possess obscurity. The intention behind establishing the three according to the Vibhāṣā differs slightly from the Kośa, as explained in Vibhāṣā, fascicle 102. Now, relying on the Great Vehicle, the Buddhabhūmi-śāstra agrees with the Kośa; thus the Buddhabhūmi states: "The three supernormal powers obtained by those beyond training of sharp faculties eliminate the defiled and undefiled ignorance regarding the three limits, and are therefore spoken of as the three knowledges." One view holds: knowledges take mind and wisdom as their nature; because wisdom is able to eliminate obscurity, it is spoken of as knowledge. Another view holds: they take unobstructed wholesome roots as their nature, because they overturn ignorance. (The explanation says: In the Great Vehicle, they all extend to the undefiled, which does not contradict reason, since it is accepted that subsequently attained knowledge is undefiled.) Question: What is the difference between a supernormal power and a knowledge? Answer: The Prajñāpāramitopadeśa, fascicle 2, states: "Truly knowing the events of past lives is called a supernormal power; knowing past causes, conditions, actions, and karma is called a knowledge. Truly knowing dying here and being born there is called the supernormal power of the heavenly eye; knowing the causes and conditions of all conditioned phenomena, realizing and converging with them without error, is called a knowledge. Truly knowing the exhaustion of fetters without knowing whether one will be born again or not is the supernormal power of the exhaustion of outflows; if one knows that with outflows exhausted one will never again be born, this is called a knowledge." These three knowledges are obtained by great arhats and great pratyekabuddhas; hence one knows the distinction in superiority and inferiority between supernormal powers and knowledges.