俱舍論記 7.26

7.26

「若爾世尊至應不能知」者，論主破。若爾，世尊未見過、現前際，於未來後際應不能知。又《婆沙》一百七十九云「問：云何願智能知未來？有說：以過去、現在比知未來。譬如田夫下種子已，比知定有如是果生，彼亦如是。有說：若爾，願智應是比量智，非現量智。應作是說：此願智不待觀因而能知果，不待觀果而能知因。是故此智是現量智，非比量智。」

"If so, the World-Honoured One ... should be unable to know" is the author's refutation. If so, when the World-Honoured One has not seen the prior limit of the past and present, he should be unable to know the posterior limit of the future. Furthermore, the *Mahāvibhāṣā*, fascicle one hundred and seventy-nine, states: "Question: How does the knowledge resulting from resolve know the future? Some say: Through past and present, it infers and knows the future. Just as a farmer, having sown seeds, infers and knows that such a fruit will certainly arise, so it is here. Others say: If so, the knowledge resulting from resolve would be inferential cognition (anumāna-jñāna), not direct perceptual cognition (pratyakṣa-jñāna). It should be said: This knowledge resulting from resolve does not depend on observing the cause to know the fruit, nor does it depend on observing the fruit to know the cause. Therefore, this knowledge is direct perceptual cognition, not inferential cognition."