金光明經文句記 4.213

4.213

二、斥大乘師。《般若》等經談一切法如幻即空，此空畢竟三諦宛然。諸師罔窮作但空解，不即假故不能遊戲神通，不即中故不能解釋佛之知見。非佛知故不得三智一心，非佛見故不能五眼具足，雖依大教，理齊小乘。於小乘中同壞法人，進修燒想壞滅骨人。既其不修觀練熏修，無由成就三明六通。三明者，天眼、宿命、漏盡也。更加天耳、他心、身如意，則成六通。願智頂禪，以超越禪最高上故，故名為頂。願欲知三世事，隨願則知，故名願智頂也。

Second, reproving the masters of the Mahāyāna. Sūtras such as the *Prajñāpāramitā* speak of all dharmas being like illusions and directly empty; this emptiness is ultimate, with the three truths fully present. The various masters, failing to fathom it, adopted an understanding of mere emptiness: not being directly provisional, they cannot sport with spiritual superknowledges; not being directly middle, they cannot explain the Buddha's knowledge and vision. Not being the Buddha's knowledge, they cannot attain the three wisdoms in a single mind; not being the Buddha's vision, they cannot be complete with the five eyes. Although relying on the Great Teaching, their principle is merely equal to the Hīnayāna. Among the Hīnayāna, they are like those who destroy phenomena, progressing in cultivation through the visualization of burning to destroy the skeleton. Since they do not cultivate contemplation, smelting, perfuming, and cultivation, they have no means to accomplish the three clarities and six superknowledges. The three clarities are the divine eye, past lives, and extinction of outflows. Adding the divine ear, knowing others' minds, and bodily mastery, these constitute the six superknowledges. The dhyāna at the summit of vow-wisdom is called the summit because the surpassing dhyānas are the highest and most superior. Wishing to know matters of the three periods of time, one knows them according to one's vow, hence it is called the summit of vow-wisdom.