俱舍論疏 21.124

21.124

論「即諸離繫至此於果上立因名故」，已下第六明斷遍知。先明遍知有二：一智遍知，謂無漏智能遍知苦等四聖諦故；二斷遍知，體即離繫。問；能遍知故名為遍知，是智異名，如何目斷？答：是智果故，如業、解果。謂契經說六處名業，是業果故。又說無為應果名解，是解果故。如是遍知，目斷無失。問：若爾，忍果應非遍知。答：忍皆是智眷屬故，於忍所為立智作名，如臣所為亦名王作。或金剛喻定等持相應無漏智力，能總集諸斷無漏離繫得故，忍果爾時亦成智果故。又漸得果等，得一來、不還忍果，無漏離繫得已成智果故。

The treatise says: "[Question: What is the nature of abandoning-comprehension?] It is the disjunctions [… because here the name of the cause is applied to the effect]": from here down is the sixth part, explaining abandoning-comprehension (prahāṇa-parijñā). First, it explains that there are two kinds of comprehension: first, knowledge-comprehension (jñāna-parijñā), meaning that uncontaminated knowledge can comprehensively comprehend the four noble truths of suffering and so forth; second, abandoning-comprehension (prahāṇa-parijñā), whose essential nature is disjunction (visaṃyoga). Question: Being able to comprehensively know is why it is called comprehension; this is another name for knowledge—how can it designate abandoning? Answer: Because it is the fruit of knowledge, just as with the fruits of karma and understanding. That is, a sūtra says that the six sense-bases are called karma because they are the fruit of karma. It also says that unconditioned worthy fruit (arhatship) is called understanding because it is the fruit of understanding. In this way, there is no error in comprehension designating abandoning. Question: If so, the fruit of receptivity (kṣānti) should not be comprehension. Answer: Because all receptivities are the retinue of knowledge, what is achieved by receptivity is given the designation of being done by knowledge, just as what is done by a minister is also called the king's doing. Or, because the power of the uncontaminated knowledge associated with the vajropamasamādhi is able to gather comprehensively the acquisitions of uncontaminated disjunction of all abandonments, the fruit of receptivity at that time also becomes a fruit of knowledge. Furthermore, in gradually attaining the fruits and so forth, when attaining the fruits of receptivity of the once-returner and non-returner, the acquisitions of uncontaminated disjunction have already become fruits of knowledge.