俱舍論頌疏論本 21.98

21.98

色一切斷三者，色謂色界修道惑盡，立一遍知，名色愛盡遍知。一切斷者，謂無色修道惑盡，立一遍知，名一切結盡遍知。此遍知體總集三界見修無為，名一切結盡遍知體也。故論云：「一切結盡，通前遍知，并前立故。」解云：并前見修斷無為也。頌言三者，結上三界修道，立三遍知也。問：「何緣色、無色修斷別立遍知，非見所斷？」答：「以色、無色修所斷惑，治不同故，遍知別立，見斷治同，遍知合說。」

Regarding "and all abandonments of the form [and formless realms], make three": "form" refers to the defilements of the path of cultivation in the form realm being exhausted, establishing one comprehensive knowledge, called the comprehensive knowledge of the exhaustion of attachment to the form realm. "All abandonments" refers to the defilements of the path of cultivation in the formless realm being exhausted, establishing one comprehensive knowledge, called the comprehensive knowledge of the exhaustion of all fetters. The nature of this comprehensive knowledge brings together the unconditioned [cessations] of seeing and cultivation in the three realms; it is called the nature of the comprehensive knowledge of the exhaustion of all fetters. Therefore the treatise states: "The exhaustion of all fetters includes the previous comprehensive knowledges, being established together with the previous ones." The explanation states: together with the previous unconditioned [cessations] abandoned by seeing and cultivation. When the verse says "three," it concludes the three realms' path of cultivation establishing three comprehensive knowledges. Question: "For what reason do the abandonments by cultivation in the form and formless realms establish separate comprehensive knowledges, whereas those abandoned by seeing do not?" Answer: "Because the defilements abandoned by cultivation in the form and formless realms have different antidotes, the comprehensive knowledges are established separately; for what is abandoned by seeing, the antidotes are the same, so the comprehensive knowledges are spoken of jointly."