俱舍論疏 27.117

27.117

論「如是六通至顯出障義」，四道分別及體性。「如沙門果」，舉喻顯也。《正理論》云「解脫道言，顯出障義（非謂唯解脫道也），勝進道中亦容有故。如是通惠無間道無，此位定遮他心智故，勿阿羅漢捨無間道即名亦捨漏盡通故。」《品類足》說善惠是通，《正理》第二釋云「又彼但言通謂善惠，不言唯善，故亦無違。如說能知謂諸善智，豈惡、無記皆非智攝？」

The Śāstra states: "Such six supernormal knowledges up to clarifying the meaning of emerging from obstacles," concerning the analysis of the four paths and the intrinsic nature. "Like the fruits of śramaṇaship" presents a simile to illustrate it. The Nyāyānusāra says: "The mention of the path of liberation clarifies the meaning of emerging from obstacles (it does not mean the path of liberation alone), because it can also exist in the path of progressive distinction. Such supernormal insight does not exist in the uninterrupted path, because at this stage knowledge of the minds of others is definitely obstructed, lest an arhat abandoning the uninterrupted path would also be said to abandon the supernormal knowledge of the exhaustion of outflows." The Prakaraṇapāda states that wholesome insight is supernormal knowledge; the Nyāyānusāra's second explanation says: "Furthermore, it merely says that supernormal knowledge is wholesome insight; it does not say it is exclusively wholesome, so there is no contradiction. Just as saying 'those capable of knowing are wholesome cognitions', could it be that unwholesome and indeterminate [minds] are not included in cognition at all?"