俱舍論疏 27.144

27.144

「論曰至為其自性」，出三明體。《正理論》云「又宿住通，憶念前際自他苦事。死生智通，觀察後際他身苦事，由此厭背生死眾苦，起漏盡通觀涅槃樂。故唯三種偏立為明。」《婆沙》一百二「問：何故六通中三立為明？答：有勝用故。宿住厭前際，死生厭後際，漏盡欣涅槃。復次宿住引空解脫門，死生引無願解脫門，漏盡引無相解脫門（已上論文）。」

"The commentary says … as its nature." This identifies the intrinsic nature of the three clarities. The Nyāyānusāra says: "Furthermore, the supernormal power of past lives recollects the painful affairs of oneself and others in the past. The supernormal power of the knowledge of death and rebirth observes the painful affairs of others' bodies in the future. Thereby becoming averse to the manifold sufferings of saṃsāra, one gives rise to the supernormal power of the destruction of outflows to observe the bliss of nirvāṇa. Therefore, only these three are singularly established as clarities." Fascicle 102 of the Vibhāṣā says: "Question: Why are only three among the six supernormal powers established as clarities? Answer: Because they have superior functions. Past lives brings aversion to the past; death and rebirth brings aversion to the future; destruction of outflows brings delight in nirvāṇa. Furthermore, past lives induces the door of liberation of emptiness, death and rebirth induces the door of liberation of wishlessness, and destruction of outflows induces the door of liberation of signlessness" (end of text).