仁王護國般若波羅蜜多經疏 3.356

3.356

Explanation: Among these five, the objects of the first, third, and fourth are only the present, because what is manifested, heard, and known are all in the present. As for the boundaries of their objects, as the sūtra stated earlier, they are ten thousand buddha-lands. The fifth knows the past, as the Daśabhūmika Sūtra states: "Recollecting and knowing according to reality past measureless hundreds of thousands of myriads of koṭis of nayutas of kalpas." The second knows the future; by analogy with the past, its meaning should be understood. Furthermore, regarding the Daśabhūmika-śāstra clarifying cognition and vision: four superknowledges explain cognition, and the fifth explains vision. However, when the Daśabhūmika Sūtra lists the five superknowledges: 1. supernormal psychic powers, 2. the divine ear superknowledge, 3. the cognition of others' minds superknowledge, 4. the recollection of past lives superknowledge, and 5. the divine eye superknowledge. It clarifies the distinction of cognition and vision according to this sequence, which is not identical to this [sūtra]. Regarding the differences in the three karmas, that treatise next states: "The first, supernormal psychic powers, is purification of bodily karma; the divine ear and knowledge of others' minds are purification of verbal karma; recollection of past lives and knowledge of death and rebirth are purification of mental karma." As for differences in what is known: the first, supernormal psychic powers, can reach the places of sentient beings through differences in the speed of bodily projection, resolve, and intent; the divine ear cognition and superknowledge can know the meaning of the sounds of preaching the Dharma; the cognition of others' minds superknowledge can completely know all words and sounds, and on the basis of this meaning speaks variously with different names according to sentient beings. The two superknowledges of the past and future completely know those among sentient beings who are to be transformed in the past and future. The explanation of the names and identification of the essential nature are as in the "Introductory Chapter." From here, the third [part] concludes by setting forth the completion of the bhūmi.