俱舍論記 27.17

27.17

「八宿住至皆俗智性」者，釋第五句。知昔過去宿住曾事，故名宿住隨念智力。以念強故，此中別標。隨更事念，故名隨念。於未來世死此生彼，名為死生。智如實知，名死生智。如是二力並是事觀，皆俗智性。故《顯宗》云「謂如實知自他過去宿住差別無罣礙智，名第八力。若如實知諸有情類於未來世諸有續生無罣礙智，名第九力（已上論文）。」其死生智，若據根本是天眼通，唯緣現在。言緣未來，據通所引眷屬說也。如下六通，當更別釋。

Regarding 'Eighth, former residences... up to: all having conventional knowledge as their nature,' this explains the fifth line. Knowing events experienced in past former existences is therefore called the power of knowledge of recollecting former residences (pūrvanivāsānusmṛti-jñāna-bala). Because mindfulness (smṛti) is strong, it is specifically indicated here. Recollecting in accordance with experienced events is called 'recollection' (anusmṛti). Dying here and being born there in future lives is called 'death and birth' (cyuty-upapāda). Knowledge knowing this as it truly is is called the knowledge of death and birth. Both of these two powers are observations of concrete phenomena (vastu), and both have conventional knowledge (saṃvṛti-jñāna) as their nature. Thus the Xianzong says: 'The unimpeded knowledge that knows as it truly is the differences in past former existences of oneself and others is called the eighth power. The unimpeded knowledge that knows as it truly is the continuation of lives of sentient beings in future existences is called the ninth power' (end of treatise text). As for this knowledge of death and birth, if based on its fundamental nature, it is the supernormal power of the divine eye (divyacakṣus), which only takes the present as its object. Speaking of it as taking the future as its object is stated based on the retinue induced by the supernormal power. As with the six supernormal powers below, it will be explained separately.