俱舍論記 29.150

29.150

「補特伽羅至非由頓遍知」者，論主通難。將通彼難，先破云：我應常住，許心滅時我不滅故。我若不滅，如是便越汝所許宗我非常故。復正通云：我等不言佛於一切一剎那中能頓遍知故，名一切智者。但約前後相續多時有堪能故，謂得佛名。諸蘊相續成就如是殊勝堪能，一切智德纔作意時，於所欲知境無倒智起名一切智。非於一念能頓遍知名一切智。故於相續中有如是頌：由約前後相續有能，如火漸能燒諸物，非一剎那。如是一切智相續遍知，非由剎那頓遍知也。若依《宗輪論》，大眾部等一剎那心相應般若知一切法。

"A pudgala... not by knowing everything simultaneously": the author of the treatise resolves the objection. Preparing to resolve their objection, he first refutes it: The self would then have to be permanent, because you accept that when the mind perishes, the self does not perish. If the self does not perish, this transgresses your accepted tenet that the self is not permanent. Then, directly resolving it: We do not say that the Buddha knows everything simultaneously in a single moment and is therefore called omniscient. It is only because, across the continuity of preceding and succeeding moments over a long time, there is this capability, that he receives the name Buddha. The continuity of the skandhas achieves such supreme capability that the moment attention is directed to any knowable object, non-erroneous cognition arises, which is termed omniscience; it is not that he is called omniscient by knowing everything simultaneously in a single moment. Therefore, regarding continuity, there is this verse: because across the continuity of preceding and succeeding there is capability, just as fire gradually burns all things and not in a single moment, so too omniscience knows everything through continuity, not by knowing everything simultaneously in a single moment. According to the Samayabhedoparacanacakra, the Mahāsāṃghikas and others hold that prajñā associated with a single moment of mind knows all phenomena.