俱舍論記 14.139

14.139

「論曰至佛能覺一切」者，歸依佛者，釋頌歸依成佛無學法，明佛寶體。謂但歸依能成佛無漏無學法，由彼法勝故，身得佛名。或由得彼無學法故，佛能覺悟一切諸法，故名為佛。覺一切者，謂無漏惠照理明白，名覺一切。此即少分一切，以無漏惠唯緣諦故。又解：諸有漏惠能覺一切緣法盡故，此即由得無學法故，得有漏惠能覺一切。又解：諸有漏、無漏惠，隨其所應名覺一切。由得無學法故，此二種慧能學一切。

"The treatise states: ... the Buddha is able to awaken to all": Taking refuge in the Buddha explains the verse line "taking refuge in the aśaikṣa dharmas that constitute a Buddha," clarifying the essence of the Buddha Jewel. That is, one merely takes refuge in the uncontaminated (anāsrava) aśaikṣa dharmas that can constitute a Buddha; because those dharmas are supreme, the body obtains the name "Buddha." Or because of obtaining those aśaikṣa dharmas, the Buddha is able to awaken to all dharmas, and is therefore called "Buddha." Awakening to all means uncontaminated wisdom clearly illuminating the principle, which is called awakening to all. This is a partial "all," because uncontaminated wisdom takes only the truths as its object. Another explanation is: all contaminated wisdoms are able to awaken to all because they exhaustively take all dharmas as objects; this means that by obtaining the aśaikṣa dharmas, one obtains the contaminated wisdom that is able to awaken to all. Another explanation is: both contaminated and uncontaminated wisdoms, according to their respective roles, are called awakening to all. Because of obtaining the aśaikṣa dharmas, these two kinds of wisdom are able to train in/awaken to all.