止觀輔行傳弘決 7.42

7.42

次攝三明，言「如六通中」者，六中天眼、宿命、漏盡，此三屬明。故《婆沙》中問：何故餘三不立明名？答：身通但是工巧而已，天耳但是聞聲而已，他心緣他別想而已，是故不立此三為明。餘三立者，宿命知過去苦生大厭離，天眼知未來苦生大厭離，漏盡能作正觀斷諸煩惱。復次前世智證明知過去相續，未來因果智證明知如散微塵。又前世智證明知自身衰，未來智證明知他身衰。復次前世智證明治常見，未來智證明治斷見，無漏智證明治二邊。又前世生空門，未來生無願門，無漏生無相門。問：在無學人何故立明？在於學人何故不立明名耶？答：從勝立故。又無學無無明，不雜無明，故立明名。《大論》第三「問曰：通、明何別？答：直知過去名通，知過去因緣行業名明。直見死此生彼名通，知因緣際會名明。直云漏盡名通，知漏盡不復生名明。此明即是大羅漢所得故也。」若爾，與佛何別？答：滿不滿別。是故通通於六，明唯局三，小乘中諸阿羅漢皆能得之。今此文中云佛菩薩之所得者，異於偏小故也，所依別故、觀智異故。又小乘唯修，大乘發得。應簡四教廣陜不同。

Next is subsuming the three clarities. Where it states "as in the six supernormal powers", among the six, the heavenly eye, recollection of past lives, and exhaustion of contaminations—these three belong to clarity. Therefore, in the Vibhāṣā, it is asked: Why do the remaining three not establish the name of "clarity"? Answer: The physical supernormal power is merely skillfulness; the heavenly ear is merely hearing sounds; knowing others' minds merely focuses on others' specific thoughts; therefore, these three are not established as clarity. The remaining three are established because: recollection of past lives knows past suffering and gives rise to great revulsion; the heavenly eye knows future suffering and gives rise to great revulsion; exhaustion of contaminations can produce correct contemplation and sever all afflictions. Furthermore, the knowledge and verification of past lives clearly knows past continuity; the knowledge and verification of future causes and effects clearly knows [them] like scattered fine dust. Again, the knowledge and verification of past lives clearly knows the decline of one's own body; the knowledge and verification of the future clearly knows the decline of others' bodies. Furthermore, the knowledge and verification of past lives remedies the view of eternalism; the knowledge and verification of the future remedies the view of annihilationism; uncontaminated knowledge and verification remedies the two extremes. Again, past lives produce the gate of emptiness; the future produces the gate of wishlessness; uncontaminatedness produces the gate of signlessness. Question: Why is clarity established for people beyond training, and why is the name of clarity not established for people in training? Answer: It is established based on the superior. Furthermore, those beyond training have no ignorance (avidyā) and are unmixed with ignorance; therefore, the name of clarity is established. In fascicle three of the Dazhidulun: "Question: What is the difference between supernormal power and clarity? Answer: Simply knowing the past is named supernormal power; knowing past causes, conditions, and actions is named clarity. Simply seeing dying here and being born there is named supernormal power; knowing the conjunction of causes and conditions is named clarity. Simply speaking of the exhaustion of contaminations is named supernormal power; knowing that when contaminations are exhausted there is no further rebirth is named clarity. This clarity is precisely that which is attained by great arhats." If so, what is the difference between this and the Buddha? Answer: The difference lies in full or not full. Therefore, supernormal powers encompass all six, while clarity is restricted only to three; in the Hīnayāna, all arhats can attain it. That the present text speaks of it as being attained by Buddhas and bodhisattvas is because it differs from the biased and lesser, because that upon which they rely is distinct, and because their contemplation wisdom is different. Furthermore, the Hīnayāna only cultivates it, whereas the Mahāyāna arouses and attains it. One should discriminate the breadth and narrowness of the four teachings.