俱舍論記 17.54

17.54

「又意樂壞至應知亦爾」者，此釋非造逆人現續、不續。意樂壞、見壞，謂起邪見，非加行壞戒不壞，相儀中護。加行壞，戒亦壞，相儀亦不護。故《正理》云「謂世有人撥無後世名意樂壞。而不隨彼意樂所作，非加行壞，見壞、戒不壞。見壞、戒亦壞斷善根者，應知亦爾。非劫將壞及劫初成有斷善根，壞器世間增上力故、相續潤故。行妙行者不斷善故，以心堅牢有所樂故。

"Furthermore, corrupted intent... should also be understood likewise": This explains why those who have not committed acts of immediate retribution may resume them in the present life or not. "Corrupted intent" and "corrupted view" mean giving rise to wrong view, but not corrupted in preliminary application (*prayoga*); morality is not broken, and deportment is maintained. "Corrupted in application" means that morality is also broken, and deportment is also not maintained. Therefore the *Nyāyānusāra* says: "When worldly people deny the future life, this is called corrupted intent. Yet if they do not act in accordance with that intent, they are not corrupted in application; their view is corrupted, but their morality is not broken. Those who sever the roots of good with view corrupted and morality also broken should be understood in the same way. The roots of good are not severed when an eon is about to be destroyed or when an eon is first formed, because of the predominant power of the destruction of the receptacle world, and because the mental continuum is moistened. Those who practice good conduct do not sever the roots of good, because their minds are firm and have aspirations."