大方廣佛華嚴經隨疏演義鈔 74.3

74.3

疏「二釋名」下，疏文有三：初正釋今經、二「晉經」下會通他經、三「然通與明」下揀濫會釋。於中二：先正引論明通明相異、後會釋經文。今初。論有問曰：神通與明有何等異？答曰：直知過去宿命之事是名為通；若知過去行業為明。復次直知死此生彼是名為通；知行因緣際會不失是名為明。復次直盡結使不知更生更不生是名漏盡通；若知漏盡更不復生是名為明。釋曰：此論前文釋明行足，所謂三明，因以三明對於六通辨差別也。今疏但舉一明，末云等者，等於後二。

As for the commentary's "Second, explaining the names" and below, the text of the commentary has three parts: first, correctly explaining the present sūtra; second, from "The Jin sūtra" onward, harmonising it with other sūtras; third, from "However, regarding superknowledges and clarities" onward, distinguishing confusions and harmonising the explanations. Within this there are two: first, directly citing a treatise to clarify the distinction between the marks of superknowledges and clarities; second, harmonising and explaining the sūtra text. Now to the first. The treatise has a question: "What is the distinction between superknowledges and clarities?" It answers: "Simply knowing matters of past abodes is called a superknowledge; if one knows past actions and karmas, it is a clarity. Furthermore, simply knowing dying here and being born there is called a superknowledge; knowing that action, cause, condition, and juncture are not lost is called a clarity. Furthermore, simply exhausting the defilements without knowing whether one will be reborn or not reborn is called the superknowledge of the exhaustion of outflows; if one knows that with outflows exhausted one will never again be reborn, it is called a clarity." Explanation: The preceding text of this treatise explains the "consummate in clarity and conduct," that is, the three clarities, and on this basis distinguishes their differences by contrasting the three clarities with the six superknowledges. Now the commentary merely cites one clarity, and at the end states "and so on," which groups together the latter two.