俱舍論記 27.108

27.108

「彼據多分或就勝說」者，答。六中四善，二是無記，彼據多分，言通是善。或通有二，一善、二無記，彼就勝說言通是善。又解：《品類足》據善心達境皆名為通。若據別修勝慧名通，唯六是通，或善、或無記，故不相違。故《婆沙》一百四十一云「問：《品類足論》當云何通？答：彼所說通，與此說異。彼說善慧皆名為通，以說一切法皆是所通達故。此中所說勝慧名通，此通或善、或無記。通與善慧得作四句。有通非善慧，謂天眼、天耳通。有善慧非通，謂除通，餘善慧。有俱是，謂餘四通。有俱非，謂除前相。」

As for "That is stated in terms of the majority, or spoken regarding the superior": The answer. Among the six, four are wholesome and two are indeterminate; that [treatise] is based on the majority when stating that supernormal knowledge is wholesome. Or, supernormal knowledge is twofold—first wholesome, second indeterminate; that [treatise] speaks in terms of the superior when stating that supernormal knowledge is wholesome. Another explanation: The Prakaraṇapāda is based on a wholesome mind reaching its object all being named supernormal knowledge. If based on distinctly cultivated superior prajñā being named supernormal knowledge, only six are supernormal knowledges, which are either wholesome or indeterminate, and so there is no contradiction. Hence the Mahāvibhāṣā, fascicle 141, says: "Question: How should the Prakaraṇapāda-śāstra be reconciled? Answer: What that [treatise] calls supernormal knowledge differs from what is stated here. What it calls wholesome prajñā is entirely named supernormal knowledge, because all dharmas are said to be what is reached and penetrated. What is stated here as superior prajñā is named supernormal knowledge; this supernormal knowledge is either wholesome or indeterminate. Supernormal knowledge and wholesome prajñā form a fourfold tetralemma. There is supernormal knowledge that is not wholesome prajñā: namely, the supernormal knowledges of the divine eye and divine ear. There is wholesome prajñā that is not supernormal knowledge: namely, wholesome prajñā other than the supernormal knowledges. There is that which is both: namely, the remaining four supernormal knowledges. There is that which is neither: namely, excluding the previous characteristics."