俱舍論記 26.177

26.177

「若起所餘至同前有漏」者，明起餘無漏功德。此亦無別除障，所以不約四道以明。問：盡、無生智此中何故不言現修？解云：此明遊觀無漏功德，皆是見性。盡、無生智息求非見，故此不說。又解：盡、無生智前已說故。今者所明，明起餘德。或四、法、類即攝盡、無生智。前二解為勝。

Regarding [the phrase] “If one produces the remaining [uncontaminated virtues, they are the same as the contaminated ones above],” this explains the production of the remaining uncontaminated virtues. Here too, there is no separate elimination of hindrances, so it is not explained in terms of the four paths. Question: Why is the present cultivation of the knowledge of exhaustion and the knowledge of non-arising not mentioned here? Solution: This explains the uncontaminated virtues of contemplative roaming, all of which are of the nature of view. The knowledge of exhaustion and the knowledge of non-arising constitute the cessation of seeking and are not views; hence they are not discussed here. Another solution: The knowledge of exhaustion and the knowledge of non-arising have already been explained previously. What is explained now explains the production of remaining virtues. Alternatively, the four, the dharma, and the subsequent knowledges include the knowledge of exhaustion and the knowledge of non-arising. The former two explanations are superior.