俱舍論疏 9.51

9.51

論「有諸有情至皆恒無知」，此明福、慧俱少入胎，三位皆不知也。「入不正知，住、出必爾」，應先說不知。「順結頌法故逆說四」，言入、住、出位不知，前必兼後。若知後必兼前者，《正理論》云「謂將入位，支體諸根具足無損，強勝明利尚不正知，況住、出時支根損缺羸劣闇昧而能正知？理無容故。」

On the Śāstra's 'There are sentient beings... all are constantly without knowledge': this clarifies entering the womb by those deficient in both merit and wisdom, who lack knowledge in all three states. 'Entering without correct awareness, abiding and exiting must certainly be so'—one should first explain lack of knowledge. 'In accordance with the rules of composing verse, they are explained reversely in four': stating that if one is unaware at the states of entering, abiding, and exiting, the former necessarily entails the latter. As for knowing that the subsequent necessarily entails the antecedent, the Nyāyānusāra says: 'At the state when about to enter, the limbs and faculties are complete and undamaged, strong, and clear, yet one still lacks correct awareness; how much less could one have correct awareness at the time of abiding and exiting when limbs and faculties are damaged, deficient, frail, and obscured? In principle there is no possibility.'