俱舍論記 27.158

27.158

「人中都無至業所成攝」者，釋第七句，此約趣通局。於前六類，人中都無生所得者，以占相智所覆損故，有他心智及願智等所映蔽故。餘五皆容有，隨其所應本性生念，業所成攝。故《正理》云「人由先業能憶過去。」此文應言本性生念智，故《婆沙》一百一釋名云「問：何故名本性念生智？本性念生智是何義耶？答：生謂前生諸有漏法，智謂此生能知彼智，念謂此智俱生勝念。言本性念生者，簡別修得。即本性智由勝念力，知過去生諸有漏法，故名本性念生智。復次住本性心，由勝念力發起此智，知過去生諸有漏法故，名本性念生智。本性心者，謂善、染污、無覆無記不由修得，故名本性。復次本性者，謂諸法自性，即過去生諸有漏法自性。智由念力知本性生故，名本性念生智。復次本性者，謂前際法性，即過去生有漏法性。智由念力知本性生故，名本性念生智。問：此智俱生法有多種，何故但說念耶？答：念力增故，如四念住等。此亦如是，雖體是慧而念增故，名本性念生智。又云：唯欲界人趣中能造殊勝業，引得此智。又云：人趣中智慧猛利勝餘趣故。」

"Among humans there are none at all… it is subsumed under what is accomplished by karma" explains the seventh line, which treats the scope of distribution among destinies. Among the preceding six categories, among humans there is none at all that is obtained by birth, because it is covered and damaged by the knowledge of divination, and obscured by the knowledge of other minds, knowledge born of aspiration, and the like. The other five [types] may all occur, as appropriate: the mindfulness born of innate nature is subsumed under what is accomplished by karma. Therefore the Nyāyānusāra states: "Humans, through past karma, are able to recollect the past." In this text it should say "knowledge born of innate-nature mindfulness." Hence the Mahāvibhāṣā, fascicle 101, explains the term: "Question: Why is it called 'knowledge born of innate-nature mindfulness'? What is the meaning of 'knowledge born of innate-nature mindfulness'? Answer: 'Birth' refers to the various sāsrava dharmas of previous births; 'knowledge' refers to the knowledge in the present birth capable of knowing them; 'mindfulness' refers to the superior mindfulness conjoined with this knowledge. The expression 'born of innate-nature mindfulness' distinguishes it from what is obtained through cultivation. That is, innate knowledge, through the power of superior mindfulness, knows the various sāsrava dharmas of past births; hence it is called 'knowledge born of innate-nature mindfulness.' Furthermore, abiding in the innate mind, through the power of superior mindfulness one arouses this knowledge, knowing the various sāsrava dharmas of past births; hence it is called 'knowledge born of innate-nature mindfulness.' 'Innate mind' refers to wholesome, defiled, or unobstructed non-defined minds that are not obtained through cultivation; hence they are called 'innate.' Furthermore, 'innate nature' refers to the intrinsic nature of dharmas, which is the intrinsic nature of the sāsrava dharmas of past births. Since knowledge, through the power of mindfulness, knows this innate birth, it is called 'knowledge born of innate-nature mindfulness.' Furthermore, 'innate nature' refers to the nature of past dharmas, which is the nature of the sāsrava dharmas of past births. Since knowledge, through the power of mindfulness, knows this innate birth, it is called 'knowledge born of innate-nature mindfulness.' Question: There are many kinds of dharmas conjoined with this knowledge; why is only mindfulness spoken of? Answer: Because the power of mindfulness is pre-eminent, as in the four foundations of mindfulness, and so forth. Here too it is like that: although its entity is prajñā, because mindfulness is pre-eminent, it is called 'knowledge born of innate-nature mindfulness.' It also says: 'Only in the human destiny of the kāmadhātu can one create excellent karma that produces this knowledge.' It also says: 'Because wisdom in the human destiny is sharp and superior to the other destinies.'"