[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822) › 27.201 # 俱舍論疏 27.201 俱舍論疏 27.201 - **Language:** Classical Chinese ### [27.201](https://indike.org/pramana/in.bauddha.taisho.1822.27.201) 論「於地獄中至如應當知」，述諸趣生處得智，知時有異也。依《婆沙》一百一雜釋自性念生智及生處得智，論云「本性念生智現憶宿住事者，唯人趣有，餘四趣中無有此智。生處得智憶宿住事，地獄等有。如契經說『地獄有情互相謂言：奇哉自誤。我等過去曾聞沙門、婆羅門說諸欲過患能引未來可怖畏事，汝等應斷。我等雖聞，而不信用，今因彼欲受斯劇苦。』問：彼於何時憶？答：初生未受苦時。若受苦已，次前滅事尚不能憶，況久滅事。無覆無記唯住威儀路（餘如傍生說）。傍生有生處得智，憶宿住事住三種心，如知他心說。評曰：應作是說，能憶多生，如狼憶知五百生事。鬼趣生處得智知宿住事，竝如傍生說。如有頌曰『我昔集珍財，以法或非法。他今受富樂，我獨受貧苦。』天趣中，如傍生說。人趣中無生處得智憶宿住事，非田器故，為本性念生智等所損覆故，為宿住隨念通及願智等所映蔽故。本性念生智出體釋名。出體者，以惠為自性。釋名者，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。復次本性者，謂前際法，即過去生有漏法性。智由念力知本性生，故名本性念生智（不反釋，以修得故）。體雖是惠，名念者如念處釋。何處有？唯人趣有。所以者何？唯欲界人趣中，能造殊勝業，引得此智故。又人趣中智惠猛利勝餘趣故。因何業得，評曰：應作是說，若諸有情不造惱害他業，恒作饒益他事，由斯業故，在母腹中不為風、熱、淡飲病等之所逼切。後出胎時無迫迮苦，是故能憶諸宿住事。能憶幾生？有說：憶七生（引一伽吒證）。有說：憶五百生（引二比丘證）。有說：憶成壞劫（引王為子求姄證）。問：菩薩憶九十一劫，一說宿住智、一說自性念生智。兩說無評。問：本性念生智能憶知中有不？評曰：應作是說，亦能憶知中有中事。所以者何？若不憶知此智，知境應成間雜，謂少分能知，少分不知故。」 > The Śāstra states: "In hell... it should be known accordingly." This explains the knowledge acquired from birth-state across the destinies, which has differences in the time of knowing. Relying on the \*Vibhāṣā\*, fascicle 101, which miscellaneously explains the knowledge of innate mindfulness of birth and the knowledge acquired from birth-state, the treatise says: "Knowledge of innate mindfulness of birth, which presently remembers events of past lives, exists only in the human destiny; in the other four destinies, this knowledge does not exist. Knowledge acquired from birth-state which remembers events of past lives exists in hell and so forth. As a sūtra says: 'Sentient beings in hell say to each other: How wondrous, we deceived ourselves! In the past, we heard śramaṇas and brāhmaṇas speaking of the faults of desires, that they induce terrifying matters in the future, and that you should sever them. Though we heard it, we did not believe it, and now because of those desires we undergo this severe suffering.' Question: At what time do they remember? Answer: At the beginning of birth, when they have not yet undergone suffering. If they have already undergone suffering, they cannot even remember matters that ceased immediately prior, let alone matters that ceased long ago. Unobscured-unmanifest karma abides only in modes of deportment (the rest is as explained for animals). Animals possess knowledge acquired from birth-state; remembering events of past lives, they abide in three types of mind, as explained in knowing others' minds. The judgment is: one should state that they can remember multiple births, like a wolf remembering events of five hundred births. In the ghost destiny, knowledge acquired from birth-state knows events of past lives, all as explained for animals. As a verse says: 'Formerly I amassed precious wealth, by righteous means or unrighteous means. Others now enjoy wealth and happiness, while I alone undergo poverty and suffering.' In the heavenly destiny, it is as explained for animals. In the human destiny, there is no knowledge acquired from birth-state that remembers events of past lives, because it is not a receptacle-field, because it is damaged and obscured by knowledge of innate mindfulness of birth and so forth, and because it is eclipsed by the supernormal knowledge of recollection of past lives, aspirational knowledge, and so forth. Defining the nature and explaining the name of knowledge of innate mindfulness of birth: Defining the nature: it takes wisdom (prajñā) as its intrinsic nature. Explaining the name: 'birth' refers to all conditioned dharmas of prior births; 'knowledge' refers to this birth's knowledge that can know them; 'mindfulness' refers to the superior mindfulness co-arising with this knowledge. Saying 'original nature' distinguishes it from what is acquired through cultivation; that is, the knowledge of original nature, through the power of superior mindfulness, knows conditioned dharmas of past births, and is therefore called knowledge of innate mindfulness of birth. Furthermore, 'original nature' refers to dharmas of the past limit, namely the conditioned nature of dharmas of past births. The knowledge, by the power of mindfulness, knows the arising of the original nature, and is therefore called knowledge of innate mindfulness of birth (not interpreted reversely, because it is acquired through cultivation). Though its nature is wisdom, it is called mindfulness as explained in the foundations of mindfulness (smṛtyupasthāna). Where does it exist? Only in the human destiny. Why is that? Only in the human destiny of the desire realm can one create superior karma to induce this knowledge. Moreover, in the human destiny, wisdom is sharp and surpasses the other destinies. Due to what karma is it obtained? The judgment is: one should state that if sentient beings do not create karma that harms others and constantly perform matters beneficial to others, due to this karma, when in the mother's womb they are not tormented by diseases such as wind, heat, or phlegm. Later, when emerging from the womb, they have no constriction or pain; therefore, they can remember events of past lives. How many lives can they remember? Some say: they remember seven lives (citing one gāthā as proof). Some say: they remember five hundred lives (citing two bhikṣus as proof). Some say: they remember eons of formation and destruction (citing a king seeking a wife for his son as proof). Question: The Bodhisattva remembers ninety-one eons; one explanation says it is the knowledge of past lives, and another explanation says it is the knowledge of innate mindfulness of birth. Between the two explanations, there is no judgment. Question: Can the knowledge of innate mindfulness of birth remember and know the intermediate state? The judgment is: one should state that it can also remember and know matters within the intermediate state. Why is that? If it could not remember and know them, the object known by this knowledge would become fragmented, meaning it would know a small part and not know a small part." > — English (machine translation) (machine translation) - [Previous: 27.200](https://indike.org/pramana/in.bauddha.taisho.1822.27.200) - [Next: 27.202](https://indike.org/pramana/in.bauddha.taisho.1822.27.202) - [Up: 27](https://indike.org/pramana/in.bauddha.taisho.1822.27) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.27.201) — English, machine translation ## Linked texts (1) - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.27.158) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.27.201](https://indike.org/pramana/in.bauddha.taisho.1822.27.201) · Pramāṇa