俱舍論記 1.107

1.107

「亦名見處至隨增眠故」者，此有漏法亦名見處。見謂五見，見住有漏法中隨順增長，眠行相故。行相微細，說之為眠。問：漏取諍中亦攝於見，貪等諸惑亦皆隨增，何故此中偏標五見？解云：依《正理論》，四門廢立：一一切種、二一切時、三無差別、四堅執不動。解云：彼論云「遍緣五部名一切種，或遍緣六境名一切種。任運而起名一切時，或可意、不可意中平等皆起名一切時。體無異相名無差別。執境堅固名堅執不動。貪、嗔、慢三雖緣五部或緣六境名一切種，非一切時，遇緣起故。或貪、慢於可意時起，嗔於不可意時起，皆不遍故，非一切時。無明雖一切時非無差別，以有獨頭、相應差別故，言非無差別。疑雖無差別，而非堅執不動。唯此五見具有四義，從強別標。

Regarding "They are also called the ground of views [...] because they increase in accord with dormancy": these sāsrava dharmas are also called the ground of views (dṛṣṭi-sthāna). "Views" refers to the five views; views abide in sāsrava dharmas and increase in accord with them, for their activity-mode is dormant (śayana). Because the activity-mode is subtle, it is spoken of as dormancy. Question: Within āsrava, clinging, and contention, views are also subsumed, and afflictions such as greed also all increase in accord [with them]; why are the five views singled out here? The explanation says: According to the Nyāyānusāra, they are set up and eliminated through four criteria: first, all kinds; second, all times; third, without distinction; fourth, firmly grasped and unmoving. The explanation says: That treatise states: "Universally taking the five categories [of defilement] as object is called 'all kinds', or universally taking the six sense-objects as object is called 'all kinds'. Arising spontaneously is called 'all times', or arising equally amidst both agreeable and disagreeable [objects] is called 'all times'. The substance having no diverse characteristics is called 'without distinction'. Firmly grasping the object is called 'firmly grasped and unmoving'. Although greed, anger, and arrogance take the five categories as object or take the six sense-objects as object and are called 'all kinds', they are not at 'all times', because they arise upon meeting conditions; or because greed and arrogance arise at agreeable times, and anger arises at disagreeable times, none of them are universal, and thus are not at 'all times'. Although ignorance is at all times, it is not 'without distinction', because there are distinctions of independent and associated [ignorance], which is why it is said to not be without distinction. Although doubt is without distinction, it is not firmly grasped and unmoving. Only these five views possess all four criteria; they are specifically marked out based on their strength."