俱舍論記 9.58

9.58

「若於三位至自知住出」者，此明正知。無顛倒想知入、住、出，故名正知。《顯宗》十三云「豈不續有定是染心，何容正知入母胎藏？正知、正念說根律儀，夫根律儀決應是善，無斯過失。一切正知皆善性攝，非所許故，異此應無正知妄語。或入胎位據相續說，非唯正結生有剎那。於此位中善多染少，從多分故說為正知。或令於彼發起恭敬，於不迷亂立正知名。謂如實知此是我父、此是我母，故名正知。云何第三後有菩薩於感果等皆明了知，而入胎時有如是事？無始串習率爾起心，斯有何過。或唯發起親愛染心，無非法愛（解云：第一如境知故、第二從多分說、第三不迷亂，故名正知）。」又《婆沙》七十云「諸有情類多起如是顛倒想已而入母胎，唯除菩薩，將入胎時於父父想、於母母想。雖能正知，而於其母起親附愛，乘斯愛力便入母胎。」又《婆沙》一百七十二說菩薩正知中云「便於父母等生親愛，由此結生。」《婆沙》前文言而於其母起親附愛者，從強多分說。

"If in the three states […] self-consciously knows abiding and leaving": this clarifies full awareness. Knowing entering, abiding, and leaving without inverted notions is called full awareness. The Prakaraṇāśraya (Xianzong lun), fascicle 13, states: "Would it not be that continuing existence is definitely an afflicted mind, so how could one enter the mother's womb with full awareness? Full awareness and correct mindfulness are stated as the restraint of the sense faculties, and the restraint of the sense faculties must definitely be wholesome; there is no such fault. That all full awareness is subsumed under wholesomeness is not accepted, for otherwise there would be no lying with full awareness. Alternatively, entering the fetal state is stated based on the continuum, not solely on the exact moment of rebirth-linking. In this state there is much wholesomeness and little affliction; based on the predominant portion, it is spoken of as full awareness. Alternatively, to cause one to give rise to reverence toward them, the designation 'full awareness' is established for non-confusion—meaning that one truly knows 'this is my father, this is my mother,' and therefore it is called full awareness. How could a bodhisattva in the third category, in his final existence, who clearly understands all regarding the experiencing of fruit and so forth, have such a thing when entering the womb? Having a mind arise abruptly from beginningless habituation—what fault is there in this? Or he only gives rise to an afflicted mind of affectionate attachment, without illicit desire (Explanation: first, knowing in accordance with the object; second, spoken from the predominant portion; third, non-confusion—hence it is called full awareness)." Furthermore, the Mahāvibhāṣā, fascicle 70, states: "Sentient beings mostly give rise to such inverted notions and only then enter the mother's womb, except only the bodhisattva, who, when about to enter the womb, has the notion of father toward the father and the notion of mother toward the mother. Although capable of full awareness, he gives rise to affectionate attachment toward his mother, and by the power of this attachment he immediately enters the mother's womb." Furthermore, the Mahāvibhāṣā, fascicle 172, in discussing the bodhisattva's full awareness, states: "He immediately gives rise to affectionate love toward his parents and so forth, and thereby links rebirth." The statement in the earlier text of the Mahāvibhāṣā that 'he gives rise to affectionate attachment toward his mother' is spoken based on the strong and predominant portion.