俱舍論頌疏論本 26.21

26.21

初唯苦集類者，盡、無生智初起之時，唯苦集類，以緣有頂苦、集二諦作六行相，觀有頂蘊為境界故。初起之時唯苦集類，後起時方能遍緣四諦，故通六智。問：「何緣初位唯緣有頂苦、集為境？」答：「有頂苦、集從無始來未能全斷，今時初斷，故先緣彼，自生慶喜。」

Regarding 'The initial [moment] is only subsequent [knowledge] of suffering and origination': when the knowledges of destruction and non-arising first arise, they are only the subsequent [knowledge] of suffering and origination, because they take the suffering and origination of the peak of existence (bhavāgra) as their objects, adopting six aspects and observing the skandhas of the peak of existence as their intentional object. At the moment of their initial arising, they are only the subsequent [knowledge] of suffering and origination; only in later arisings are they able to take the four truths universally as objects, and therefore they extend to the six knowledges. Question: 'Why is it that in the initial state they take only the suffering and origination of the peak of existence as their object?' Answer: 'The suffering and origination of the peak of existence have never been entirely severed since beginningless time; now they are severed for the first time, hence one first directs toward them, giving rise to personal rejoicing.'