俱舍論頌疏論本 3.39

3.39

Furthermore, the treatise states: "On the path of the one beyond training, having known, one knows that it is already known; hence it is called 'knowing' (this explains 'knowing': that is, the knowledge of destruction [kṣayajñāna] and the knowledge of non-arising [anutpādajñāna] generate the comprehension of having known that it is already known, and are therefore called 'knowing')." One who possesses this knowing is called "one who possesses complete knowledge" (this explains the meaning of "complete": "possessing this" means the sense of accomplishment). Or, one in whom the habituation of this knowing has become one's nature is called "one who possesses complete knowledge" (this is the second explanation of "complete" in terms of habituation); that is, because of having obtained the knowledge of destruction and the knowledge of non-arising, one truly knows for oneself: "I have fully known suffering, I need not fully know it again," and so on in detail (explaining the essential nature of knowing: destruction and non-arising are the essential nature of complete knowledge; truly knowing for oneself "I have fully known suffering" is the activity-mode of the knowledge of destruction, and "I need not fully know it again" is the activity-mode of the knowledge of non-arising. "I have abandoned the origin" is the knowledge of destruction, "I need not abandon it again" is the knowledge of non-arising. "I have realized cessation" is the knowledge of destruction, "I need not realize it again" is the knowledge of non-arising. "I have cultivated the path" is the knowledge of destruction, "I need not cultivate it again" is the knowledge of non-arising. Because this meaning is included, it therefore says "and so on in detail"). The faculties belonging to those [practitioners] are extensively called the faculty of one who will come to know what is not yet known, and so forth. The explanation states: this explains the names. "Those" refers to those practitioners who will come to know what is not yet known, and so forth; "those" pertains to persons, while "faculties" pertains to dharmas. Because within the personal continuum of those practitioners who will come to know what is not yet known, and so forth, there are these faculties, they are called the faculties of one who will come to know what is not yet known, and so forth. The faculty of one who will come to know what is not yet known is called the faculty of one who will come to know what is not yet known, and so forth—this is a genitive tatpuruṣa compound. The explanation above of the third [topic], the essential natures of the faculties, is concluded.