俱舍論記 27.103

27.103

「此六通中至相應慧故」者，此下釋後兩句，三性分別。眼、耳二通是無記性，許是二識相應慧故。言非善者，五識是生得善，不得異地起故。或色界生得善，不能生定心，以彼二通唯定相生。問：既是無記，四無記中是何無記？解云：是通果無記。問：既天眼、耳相應慧名通，如何名果？解云：即通名果，故名通果。無擁故名通，從定生故名果。

As for "Among these six supernormal knowledges … because it is prajñā associated with [those] two consciousnesses": Below this explains the last two lines, differentiating the three moral natures. The two supernormal knowledges of the eye and the ear are indeterminate in nature, because they are accepted as prajñā associated with the two consciousnesses. When it says they are not wholesome, it is because the five consciousnesses are innately wholesome and cannot arise in a different level; or it is because the innately wholesome states of the form realm cannot produce a mind of absorption, while those two supernormal knowledges arise exclusively in reliance on absorption. Question: Since they are indeterminate, which among the four kinds of indeterminate are they? Explanation: They are indeterminate results of supernormal knowledge (abhijñā-phala). Question: Since the prajñā associated with the divine eye and ear is named supernormal knowledge (abhijñā), how is it called a fruit (phala)? Explanation: The supernormal knowledge itself is called the fruit, hence 'result of supernormal knowledge'. It is called supernormal knowledge because it is unobstructed, and it is called fruit because it is born from absorption.