俱舍論疏 26.219

26.219

論「唯初盡智現在前時至皆來朝貢」，明盡智修異餘位也。《正理論》云「唯初盡智現在前時，力能遍修九地有漏意地所攝聞、思、修所成不淨觀等無量勝功德。謂隨何地盡智現前，通修未來自、上、下地。何緣唯此？初盡智時，力能遍修諸有漏德，創能殄滅無始時來一切善根煩惱怨故。如有摧伏國所共怨，一切俱來慶賴稱善。又煩惱縛斷無餘故，如能縛斷，所縛氣通。又彼心王登自在位，一切善法起得來朝。」

[On] the treatise's: "Only when the initial knowledge of destruction manifests in the present … up to: all come to pay tribute": this explains how the cultivation of the knowledge of destruction differs from other stages. The Nyāyānusāra says: "Only when the initial knowledge of destruction manifests in the present does its power enable it to cultivate universally across the nine stages all contaminated [dharmas] subsumed under the mental level (manobhūmi)—the immeasurable superior merits such as the contemplation of impurity produced by hearing, reflection, and cultivation. That is, in whatever stage the knowledge of destruction manifests, it cultivates universally in the future its own stage, higher stages, and lower stages. For what reason is it only this? At the time of the initial knowledge of destruction, its power can cultivate all contaminated merits universally because it begins to completely destroy the enemy of afflictions to all wholesome roots since beginningless time. Just as when a common enemy of a state is overthrown, all come together to rejoice, depend [on the victor], and acclaim goodness. Furthermore, because the bonds of affliction are severed without remainder, just as when the binding ropes are severed, the bounded one's breath flows freely. Moreover, that king of the mind has ascended to the throne of mastery, and all wholesome dharmas arise and attain their coming to court."