俱舍論疏 9.59

9.59

論「何緣如是至合成第四」，明入胎知不知不同所以，皆由業、福、慧有無不同故。此中言正知者，但無倒想名為正知，非是定起善心正知正念。《婆沙》七十云「諸有情類多起如是顛倒想已入於母胎，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。」又一百七十二明菩薩正知中云「便於父母等生親愛，由此結生。」前文即言於母起親附愛者，有人云從強多分說者。此不應理，後文言等，即不合言從強。一切皆同，即不合言多分。今詳不同意者，如諸異生入胎之時倒有兩位，前位若是女人，於父起愛、於母起恚；若是男子，於父起恚、於母起愛。後位復謂自身入妙園林密草葉窟。菩薩入胎亦有兩位，前位既無染心，於父於母等生親愛。後位既知正入母腹，故唯於母起親附愛，不於父也。由斯後文無其附字。《婆沙》一百七十二說四種入胎，多說不同，廣如彼釋，恐煩不錄。

On the Śāstra's 'For what reason is it like this... together forming the fourth': this clarifies the reasons why knowing and not knowing upon entering the womb differ, all due to differences in the presence or absence of karma, merit, and wisdom. What is called 'correct awareness' here means merely lacking inverted conceptions; it is not that they definitely give rise to a wholesome mind with correct awareness and correct mindfulness. Vibhāṣā 70 says: 'Most sentient beings give rise to such inverted conceptions and then enter the mother's womb, with the sole exception of a bodhisattva: when about to enter the womb, regarding the father he conceives the notion of father, and regarding the mother he conceives the notion of mother; although capable of correct awareness, he gives rise to affectionate attachment toward his mother, and by the power of this attachment he enters the mother's womb.' Moreover, fascicle 172, in explaining the bodhisattva's correct awareness, says: 'He then generates affectionate love toward his parents and so forth, and through this links birth.' As for the earlier text saying that he gives rise to affectionate attachment toward the mother, someone says this is stated based on the predominant and majority case. This is not reasonable: the later text says 'and so forth', so it is unfitting to say it is based on the predominant; if all are the same, it is unfitting to say 'the majority'. Now, examining the difference in intention: when ordinary worldlings enter the womb, the inversion has two stages: in the earlier stage, if a female, she gives rise to love toward the father and aversion toward the mother; if a male, he gives rise to aversion toward the father and love toward the mother. In the later stage, they further imagine themselves entering a splendid park or a dense cavern of grass and leaves. When a bodhisattva enters the womb, there are also two stages: in the earlier stage, since there is no defiled mind, he generates affectionate love equally toward father and mother; in the later stage, since he knows he is entering directly into the mother's belly, he therefore gives rise to affectionate attachment solely toward the mother and not toward the father. Because of this, the later text lacks the character fu ('attachment'). Vibhāṣā 172 explains the four kinds of entering the womb with many differing theories; as fully explained there, fearing prolixity, they are not recorded here.