俱舍論記 17.48

17.48

「由疑有見至名續善根」者，答。由疑有見，謂由疑有二：一疑有、二疑無，疑有能續善根、疑無不能續善，此中據疑有說故。言謂因果中有時生疑此或應有，即續善根。或生正見定有非無，此是正見能續善根。善得初起，名續善根。言頌疑有見者，有唯在疑，或唯在見，或通上、下。又《正理》云「由疑有見，謂續善位，或由因力、或依善友，有於因果欻復生疑：所招後世為無？為有？有於因果欻生正見：定有後世，先執是邪。爾時善根成就得還起、不成就得滅，名續善根。

"Through doubt or view [affirming existence]... they are said to be resumed": This is the answer. "Through doubt or view affirming existence" means that doubt is twofold: first, doubt affirming existence, and second, doubt asserting non-existence. Doubt affirming existence can resume the roots of good; doubt asserting non-existence cannot resume good. Here it is stated based on doubt affirming existence. It means that regarding cause and effect, sometimes a doubt arises: 'Perhaps this might exist,' and thereupon one resumes the roots of good. Or right view arises: '[Cause and effect] definitely exist and are not non-existent.' This is right view being able to resume the roots of good. When the possession of good first arises, it is called resuming the roots of good. As for the verse mentioning 'doubt or view affirming existence', the 'affirming existence' applies either solely to doubt, solely to view, or to both above and below. Furthermore, the *Nyāyānusāra* says: "'Through doubt or view affirming existence': this means that at the stage of resuming good, either through the power of causes or relying on good friends, one suddenly generates doubt regarding cause and effect: 'Is the future life to be incurred non-existent, or does it exist?' Or one suddenly gives rise to right view regarding cause and effect: 'A future life definitely exists; what I held previously was wrong.' At that time, the possession (*prāpti*) of the roots of good arises again, and the non-possession (*aprāpti*) perishes; this is called resuming the roots of good."