俱舍論疏 17.49

17.49

論「由疑有見至名續善根」，答也。《婆沙》三十五云「誰住疑心續？誰住正見續？有作是說：轉身續者住疑心續，現法續者住正見續。評曰，應作是說，此不決定。又云：若善根續便能起耶？評曰：應作是說，此不決定。」《正理論》云「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。」述曰：夫言疑者，必有、無二緣不定，名之為疑。或先有後無、或先無後有。若先有後無，能生邪見，不能續善；若先無後有，能生正見，此能續善。故《正理》云「所招後世為無為有？」此論云「此或應有」者，亦是先執為無，後或應有。

The treatise says, "Due to doubt or views [...] it is called reconnecting the good roots": this is the answer. Fascicle 35 of the Vibhāṣā states: "Who reconnects while abiding in a mind of doubt? Who reconnects while abiding in right view? Some say: those who reconnect across lives reconnect while abiding in a mind of doubt; those who reconnect in the present life reconnect while abiding in right view. The critique says: it should be stated that this is not fixed. It also says: if the good roots are reconnected, can they immediately become active? The critique says: it should be stated that this is not fixed." The Nyāyānusāra states: "Namely, at the time of reconnecting the good, either through the power of causes or relying on a spiritual friend, some suddenly give rise again to doubt regarding cause and effect, [wondering] whether the future life to be incurred exists or does not exist. Some suddenly give rise to right view regarding cause and effect, [recognizing that] definitely there is a future life, and that what was grasped previously was wrong. At that time, the acquisition of possession of the good roots arises again, and the acquisition of non-possession ceases; this is called reconnecting the good roots." The commentary says: As for "doubt", it necessarily involves indecision regarding the two cognitive objects of existence and non-existence, hence it is called "doubt". It is either first [presuming] existence and later non-existence, or first non-existence and later existence. If it is first existence and later non-existence, it can produce wrong views and cannot reconnect the good; if it is first non-existence and later existence, it can produce right views, and this can reconnect the good. Therefore the Nyāyānusāra says: "[wondering] whether the future life to be incurred exists or does not exist?" When this treatise says, "this might perhaps exist", it also refers to having first grasped it as non-existent and later [thinking that] it might perhaps exist.