俱舍論疏 23.109

23.109

「論曰至如花果樹」，明世第一法生苦法智忍。四善中忍是有漏性，今此中忍性是無漏，恐濫前忍舉法智果，顯是無漏與前忍別。《正理》釋云「說無漏言，為欲簡別世第一法所從世忍。此無漏忍，以欲苦法為其所緣，名苦法忍。謂於苦法無始時來身見所迷執我、我所，今創見彼唯苦法性，忍可現前，名苦法忍。此能引後苦法智生，是彼智生障之對治故，復名為苦法智忍。」

From the commentary's statement: "The commentary says ..." up to "... like flowers and fruit trees": this clarifies that the mundane supreme dharmas generate the dharma-knowledge-receptivity to suffering. Among the four roots of goodness, receptivity has a defiled nature; now, the receptivity here is of an unpolluted nature. For fear of confusing it with the previous receptivity, the fruit of dharma-knowledge is mentioned, showing that it is unpolluted and distinct from the previous receptivity. The *Nyāyānusāra* explains: "The word 'unpolluted' is stated in order to distinguish it from the worldly receptivity that preceded the mundane supreme dharmas. This unpolluted receptivity takes the dharma of suffering of the desire realm as its object, and is called the receptivity to the dharma of suffering. That is, concerning the dharma of suffering, since beginningless time one has been deluded by the view of individuality, grasping at a self and what belongs to a self; now, seeing for the first time that its nature is purely the dharma of suffering, an endorsement (*kṣānti*) manifests, which is called the receptivity to the dharma of suffering. Because this can induce the subsequent knowledge of the dharma of suffering to arise, and is the antidote to the hindrances to the arising of that knowledge, it is further called the dharma-knowledge-receptivity to suffering."