成唯識論了義燈 7.181

7.181

《論》：「一、苦法智忍」等。此中二意：一、法真緣如；二、別緣前加行位中能、所二觀。此中且據法真見道，言「觀三界苦諦真如」。若准《雜集》，二種具論，故云：言苦者，謂苦諦。苦法者，謂苦諦增上所起教法。法智者，謂於加行道中觀察諦增上法智。智忍者，謂先觀察增上力故，於各別苦諦中起現證無漏惠。由此惠故，永捨見苦所斷一切煩惱。又復云忍即是印前苦，其不緣如何忍可？

The Treatise: "First, the forbearance of dharma-wisdom regarding duḥkha," and so forth. Herein there are two meanings: first, modeling after the true [seeing path] to take tathatā as cognitive object; second, separately taking the cognitive subject and cognitive object of the two contemplations in the preceding stage of prayogamārga as cognitive objects. Here, for the time being based on modeling after the true seeing path, it says, "contemplating the tathatā of the truth of duḥkha in the three realms." If following the Abhidharmasamuccayavyākhyā, both are fully discussed, hence it says: 'duḥkha' refers to the truth of duḥkha; 'dharma of duḥkha' refers to the teaching arisen from the predominance of the truth of duḥkha; 'dharma-wisdom' refers to the wisdom regarding the dharma arisen from the predominance of contemplating the truth in the prayogamārga; 'forbearance of wisdom' refers to arising an uncontaminated wisdom of immediate realization regarding the respective truth of duḥkha due to the predominant power of prior contemplation. By means of this wisdom, all afflictions to be severed by seeing duḥkha are abandoned forever. Furthermore, it says that forbearance is precisely approving the preceding duḥkha; if it did not take it as a cognitive object, how could it tolerate and approve it?