俱舍論疏 21.153

21.153

論「至後法智至建立遍知」，此明具緣位也。至集法智、集類智，滅法智、滅類智，道法智、道類智，於此六位三緣具故，建立遍知。問：超越者第四、第五心頃雙因先滅，苦法智位得無漏得，苦類智位又缺有頂。三緣既具，何故不立遍知？答：建立遍知，據次第者作法。其超越者，當次第者立遍知位，方立遍知。於前位中雖具三緣，不立遍知。

The Śāstra says: "Reaching the subsequent knowledge of Dharma, down to: parijñā is established." This clarifies the state where the conditions are complete. Reaching the knowledge of the Dharma of origin, the knowledge of the category of origin, the knowledge of the Dharma of cessation, the knowledge of the category of cessation, the knowledge of the Dharma of the path, and the knowledge of the category of the path: in these six stages, because the three conditions are complete, parijñā is established. Question: For a direct crosser, at the fourth and fifth moments of mind both causes have already been extinguished beforehand; in the stage of the knowledge of the Dharma of suffering they obtain untainted acquisition, and in the stage of the knowledge of the category of suffering they also break the Peak of Existence. Since the three conditions are already complete, why is parijñā not established? Answer: The establishment of parijñā is formulated on the basis of one who progresses sequentially. For a direct crosser, parijñā is established only at the stage where one who progresses sequentially establishes parijñā. Although they possess the three conditions in the preceding stages, parijñā is not established.