大乘義章 20.28

20.28

次第七門通明示現三種分別。如《雜心》說，六皆是通，以無壅故。明與示現義有隱顯，四句辨之：一者示現而非是明，所謂身通及與他心，此之二通化益眾生，生信顯了，故名示現；不能除離三種愚故，不名為明。三愚如後。二者是明而非示現，所謂天眼及宿命通，宿命除其先際之愚，天眼除其後際之愚，故說為明；化物生信不極顯了，故非示現。云何不顯？宿命知其過去世事，說過去事化益眾生；隔世難知，人多不信，故非示現。天眼知其未來世事，說未來事化益眾生；隔世難知，人亦不信，故非示現。第三亦明亦是示現，謂漏盡通，了達真諦證成漏盡，除真諦愚故名為明；知他漏盡，說彼眾生心中煩惱有盡不盡而勸化之，彼則生信，生信顯了，故名示現。第四非明亦非示現，謂天耳通，不能除前三種愚故，不得名明；將此化他，生信不顯，故非示現。云何不顯？天耳雖能聞於遠聲以此語他，他人不聞多不信受，故曰不顯。又設導彼所化之人，屏遠之言而欲化之，前人便謂從他傳聞非是自力，故多不信。明與示現，隱顯如是。通而論之悉皆是明，故《華嚴》中開分六通以為十明，亦悉示現，諸佛菩薩顯示此德化眾生故。問曰：宿命天眼漏盡，經說為通，復說為明，又云三達，有何差別？通釋義齊，於中別分非無差異。異相如何？如龍樹說「直知過去八種事等名宿命通；於中過去，知業知果因緣道理，名宿命明。知未來世死此生彼，名天眼通；知業知果因緣道理，名天眼明。直知漏盡，名漏盡通；知更不生，名漏盡明。又知從道得滅不同亦名為明。於如是等知之窮盡，說為三達。」盡有四重：一知事盡，無事不知。二知因果法相義盡，無義不知。三知真諦空理同盡，窮相皆空。四知性盡，知如是法悉從本性如來藏起相即是實。窮達此，名為三達。論通共凡，唯除漏盡；明共二乘，達唯如來。通明示現，分別如是。

Next, the seventh section differentiates the three categories of superknowledge, clear knowledge, and manifestation. As stated in the Saṃyuktābhidharmahṛdaya, all six are superknowledges because they are unhindered. Clear knowledge and manifestation have subtle and evident aspects, analyzed by four propositions: First, that which is a manifestation but not a clear knowledge: namely, the bodily superknowledge and [knowledge of] others' minds. These two superknowledges transform and benefit sentient beings, causing faith to arise clearly, and are therefore called manifestations; but because they cannot eliminate the three kinds of ignorance, they are not called clear knowledges. The three kinds of ignorance are as explained below. Second, that which is a clear knowledge but not a manifestation: namely, the divine eye and the superknowledge of past lives. Past lives eliminate ignorance regarding the prior limit, and the divine eye eliminates ignorance regarding the subsequent limit, so they are said to be clear knowledges; but in converting beings their causing faith to arise is not extremely evident, so they are not manifestations. Why are they not evident? Past lives know past lifetimes' affairs, and one speaks of past affairs to transform and benefit sentient beings; but separated lifetimes are difficult to know and people mostly do not believe, so it is not a manifestation. The divine eye knows future lifetimes' affairs, and one speaks of future affairs to transform and benefit sentient beings; but separated lifetimes are difficult to know and people also do not believe, so it is not a manifestation. Third, that which is both a clear knowledge and a manifestation: namely, the superknowledge of the destruction of outflows. Thoroughly understanding the ultimate truth, one realizes and accomplishes the destruction of outflows; removing ignorance regarding the ultimate truth, it is therefore called a clear knowledge. Knowing others' destruction of outflows, one speaks of the afflictions in the minds of those sentient beings as being exhausted or not exhausted and urges and guides them, whereupon they produce faith, and this production of faith being evident, it is therefore called a manifestation. Fourth, that which is neither a clear knowledge nor a manifestation: namely, the superknowledge of the divine ear. Because it cannot eliminate the aforementioned three kinds of ignorance, it cannot be called a clear knowledge; when using this to convert others, the arising of faith is not evident, so it is not a manifestation. Why is it not evident? Although the divine ear can hear distant sounds and tell them to others, others do not hear them and mostly do not accept them with faith, so it is said not to be evident. Furthermore, even if one guides the person to be converted by using words spoken far away in secret in order to convert them, the other person will merely assume one heard it through hearsay from someone else and not through one's own power, and so will mostly not believe. Such are the subtle and evident aspects of clear knowledge and manifestation. Broadly speaking, they are all clear knowledges, which is why the Avataṃsaka divides the six superknowledges into ten clear knowledges; they are also all manifestations, because buddhas and bodhisattvas display these virtues to convert sentient beings. Question: The sūtras speak of past lives, the divine eye, and the destruction of outflows as superknowledges, also speak of them as clear knowledges, and again call them the three penetrations; what distinction is there? Broadly explained their meanings are equal, but when distinguished individually among them there are differences. What are the distinctive characteristics? As Nāgārjuna states: 'Directly knowing the eight kinds of past matters and so forth is called the superknowledge of past lives; among them, knowing the principles of causes and conditions regarding past karma and fruition is called the clear knowledge of past lives. Knowing dying here and being born there in future lifetimes is called the superknowledge of the divine eye; knowing the principles of causes and conditions regarding karma and fruition is called the clear knowledge of the divine eye. Directly knowing the destruction of outflows is called the superknowledge of the destruction of outflows; knowing that they will never arise again is called the clear knowledge of the destruction of outflows. Moreover, knowing that cessation obtained through the path is different is also called clear knowledge. Knowing such matters to the utmost is spoken of as the three penetrations.' Reaching the utmost has four tiers: First, knowing matters to the utmost, with no matter unknown. Second, knowing the meaning of the characteristics of causes, fruitions, and dharmas to the utmost, with no meaning unknown. Third, knowing the empty principle of ultimate truth equally to the utmost, exhausting all characteristics as empty. Fourth, knowing the nature to the utmost, knowing that such dharmas all arise from the fundamental nature of the tathāgatagarbha and that their characteristics are precisely the real. Thoroughly penetrating this is called the three penetrations. In discourse, superknowledges are shared with ordinary beings, except only the destruction of outflows; clear knowledges are shared with the two vehicles; penetration belongs exclusively to the Tathāgata. Such is the differentiation of superknowledge, clear knowledge, and manifestation.