俱舍論記 26.38

26.38

五加行故立他心智，從加行立名，以心是主，故初唯知心。六事辦故建立盡智。謂阿羅漢事辦身中最初生故。七因圓故立無生智。具以見、修及與無學一切聖道為同類因生，故名因圓。初盡智生雖以見、修聖道為因，未以無學聖道為因，不名因圓。後相續位，雖亦無學聖道為因應名因圓，據初說故。或彼盡智非無生智為因故生，不名因圓。

Fifth, knowledge of the minds of others is established by reason of preparatory application (prayogatas): its name is established from its preparatory application, and because the mind is primary, at the beginning it knows only the mind. Sixth, knowledge of exhaustion (kṣayajñāna) is established by reason of task completion (kṛtyānuṣṭhānataḥ): that is, because it arises first within the person of an arhat whose task is accomplished. Seventh, knowledge of non-arising (anutpādajñāna) is established by reason of completeness of causes (hetusāmagryataḥ): it arises having completely taken all noble paths—those of seeing, cultivation, and the path beyond training—as homogeneous causes (sabhāgahetu), and hence is called "completeness of causes." When the initial knowledge of exhaustion arises, although it has the noble paths of seeing and cultivation as causes, it does not yet have the noble path beyond training as a cause, and so is not called "completeness of causes." In the subsequent state of continuity, although it also has the noble path beyond training as a cause and should be called "completeness of causes," [the label] is stated in terms of the initial [moment]. Or alternatively, that knowledge of exhaustion does not arise having knowledge of non-arising as its cause, and so is not called "completeness of causes."