維摩經略疏 3.104

3.104

"Born from skillful means up to the three clarities": Each of the four teachings has three kinds of skillful means, as previously explained. From the skillful means of the cause, the skillful means of the dharmakāya at the stage of fruition is born; hence it says "born from skillful means." As for "born from the six superknowledges": the five superknowledges of the Tripiṭaka [teaching] are cultivated and attained through the action-practice of the fundamental pure dhyānas, viewed, refined, perfumed, and cultivated; the outflow-free superknowledge is cultivated and attained through the wisdom-practice of the four truths of arising and ceasing. The bodhisattva accomplishes the five superknowledges in the causal stage and cultivates the outflow-free superknowledge in terms of the wisdom of the four truths of arising and ceasing; when the thirty-four mental moments are fulfilled, one fully possesses the six superknowledges of the dharmakāya at the stage of fruition; hence it says "born from the six superknowledges." As for the five and six superknowledges of the shared teaching, the five superknowledges are at first glance the same as the Tripiṭaka [teaching]. Cultivating the outflow-free superknowledge is in terms of the four truths of non-arising; in the bodhisattva's mind, they are either five or six—because the active defilements are severed, they are six; because residual habits are not yet exhausted, they are five. Here, by using the six of the cause, one attains the six at the stage of fruition; hence it says "born from the six superknowledges." As for the distinct and perfect [teachings]: the distinct [teaching] cultivates the six superknowledges in terms of the three lands beyond the realms to accomplish the fruition; at the first bhūmi, one partially attains the six superknowledges of the dharmakāya; the distinction between the distinct and perfect lies merely in whether severance [is involved] or not. As for the three clarities: the Tripiṭaka and shared [teachings] both take the clear vision of matters of the three periods of time through three superknowledges to be the three clarities. The difference between superknowledge and clarity is: at first glance, seeing distant matters is called superknowledge, while seeing the root cause is clarity. In the causal stage, the bodhisattva uses action-practice to cultivate two clarities and wisdom-practice to cultivate the outflow-free clarity, realizing the fruition to attain the three clarities of the dharmakāya at the buddha stage; hence it says "born from the three clarities." As for the distinct and perfect [teachings]: they both penetrate the phenomena of the three periods of time beyond the realms as the three clarities. Below, the text says: "The three clarities are equal to ignorance"; this is the three clarities of the inconceivable perfect teaching.