俱舍論記 26.5

26.5

「頌曰至皆智六見性」者，就頌答中，上兩句及「餘二」約無漏以明。「有漏慧」及後下一句，約有漏以辨。忍通凡、聖，聖言簡凡，此忍雖慧而非是智。泛言諸忍略有四種：若忍辱名為忍，即無嗔名為忍；若安受苦忍名為忍，即精進名為忍；若忍許名為忍，即信名為忍；若觀察法忍名為忍，即慧名為忍。此中言忍，以慧為性。泛言諸見略有二種：一推度名見，以慧為性；二照矚名見，即以眼根及十智，性皆有照矚前境用故。此中言見，推度名見，故盡、無生言非見也。餘如長行。

"The verse states: ... are all knowledge; six are by nature views," in the verse's reply, the first two lines and "the remaining two" are explained in terms of the anāsrava. "Sāsrava discernment (prajñā)" and the final line are analyzed in terms of the sāsrava. Patience applies to both ordinary beings and noble ones; the word "noble" excludes ordinary beings. Although this patience is discernment, it is not knowledge. Generally speaking, there are briefly four kinds of patience (kṣānti): when forbearance toward insults is called patience, it takes non-anger as its nature; when endurance of suffering is called patience, it takes vigor (vīrya) as its nature; when assent and receptivity are called patience, it takes faith (śraddhā) as its nature; when examination of dharmas is called patience, it takes discernment (prajñā) as its nature. The patience spoken of here has discernment as its nature. Generally speaking, there are briefly two kinds of view (dṛṣṭi): first, deliberation is called view, which has discernment as its nature; second, visual illumination is called view, which refers to the eye faculty and the ten knowledges, since by nature they all function to illuminate the object before them. The view spoken of here is deliberation called view; therefore the knowledges of destruction (kṣayajñāna) and non-arising (anutpādajñāna) are said not to be views. The rest is as in the prose commentary.