維摩經略疏垂裕記 5.10

5.10

Sixth, the three clarities. Regarding "all are treated according to the three supernormal powers, etc.,": among the six supernormal powers, through the recollection of past lives one sees past suffering and gives rise to great revulsion; through the divine eye one knows future suffering and gives rise to great revulsion; through the extinction of outflows, one is able in the present to perform correct contemplation and sever afflictions. Therefore, these three supernormal powers distinctively receive the name "clarity." As for the remaining three, the power of bodily transformation is merely craftsmanship; the divine ear merely hears sounds; knowing the minds of others merely takes other, disparate thoughts as its object. Therefore, the remaining three only obtain the name "supernormal power." This is as explained in the Mahāvibhāṣā (*Posha*). Under "the supernormal powers and clarities," one should ask: since these three obtain the name "supernormal powers" and also the name "clarities," how do the two meanings differ? Therefore it now explains: "The difference between supernormal power and clarity, etc." Regarding "directly and remotely knowing affairs," this refers to directly knowing the three time periods. Regarding "seeing the root," this refers to knowing the causes, conditions, actions, and karmas of the three time periods. This is also based on the Mahāvibhāṣā. Thus Jingxi says: because they come from karma, karma is the root. The Separate and Perfect take delusion regarding suchness as the root; hence it says they both penetrate the three time periods beyond the realms, and one should also further say the nine time periods. The three clarities may also take their name from the cause, taking inconceivable wisdom regarding temporal divisions as their essence. Regarding "the text below says," if evaluated by this intention, it resides exclusively in the Perfect and does not even extend to the Separate; by borrowing this to explain it broadly, it may also be understood.