俱舍論記 26.5

26.5

"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.