瑜伽師地論略纂 15.84

15.84

「遍知」者智也，無為從因為名，目遍知也。　此中或二，謂預流者超越取第四果者。或三，謂超越不還人，後離色、無色欲故。或四，謂預流者次第取，後離三界欲故。此大乘中見道唯一品，所以如此。或五者，即預流四諦為四，今大乘亦不得分界地別時，但一諦為一剎那故四，超越取阿羅漢果故五。或六者，即見道二乘通有三心，謂見道有三，故六。或七，今見道四諦，修道三，故七。或九，如文隨順理門。或十，如十地障。此中無一者、八者。「由二緣而得建立遍知」者，謂見道六，通達諦理也；修道三，永度界也。　「由相同分、界不同分及同分故，立二遍知」者，謂苦集一物，故相同分；故非色界，不同分：是欲界苦集遍知。苦集一物，色無色二界合立，故名立相同分及界同分，故立色無色苦集遍知。道滅相別，欲非色無色界，故立欲上滅道二遍知；見道相別，色無色界地同分，滅故立色無色滅道二遍如。故合前有六也。見道下，三修道。

'Comprehensive knowledge' (parijñā) is knowledge; unconditioned phenomena receive the name of comprehensive knowledge secondarily from their cause. Here it may be two, referring to a stream-enterer who skips stages to attain the fourth fruit. Or three, referring to a non-returner who skips stages and subsequently detaches from desire for the form and formless realms. Or four, referring to a stream-enterer who attains them sequentially and subsequently detaches from desire for the three realms. In this Mahāyāna system, the path of seeing has only one category, which is why this is so. Or five, namely the four noble truths for a stream-enterer making four—for in the Mahāyāna one cannot distinguish separate moments for realms and stages, but simply takes each truth as one instant, hence four—and skipping stages to take the arhat fruit makes five. Or six, namely the two vehicles on the path of seeing commonly having three minds; that is, the path of seeing has three, so there are six. Or seven: now, the four truths of the path of seeing and the three of the path of cultivation make seven. Or nine, conforming to the rational framework as in the text. Or ten, corresponding to the obstacles of the ten stages. Here there is no one or eight. 'Comprehensive knowledge is established through two conditions' means that the six of the path of seeing penetrate the principle of the truths, and the three of the path of cultivation eternally cross beyond the realms. 'Two comprehensive knowledges are established through having the same genus, and having different genera and the same genus of realms': suffering and origination are one phenomenon, hence they are of the same genus; thus they are not of the form realm, being of different genera: this is the comprehensive knowledge of suffering and origination of the desire realm. Suffering and origination being one phenomenon, the form and formless realms are combined into one establishment; thus it is called establishing having the same genus and the same genus of realms; hence establishing the comprehensive knowledge of suffering and origination of the form and formless realms. The characteristics of cessation and the path are distinct, and the desire realm is not the form or formless realm; hence the two comprehensive knowledges of cessation and the path in the desire realm are established. In the path of seeing they are distinct in characteristics, yet the form and formless realms share the same stage genus; with cessation, the two comprehensive knowledges of cessation and the path of the form and formless realms are established. Thus, combining them with the preceding ones, there are six. Below the path of seeing are the three of the path of cultivation.