俱舍論疏 17.56

17.56

論「又意樂壞至應知亦爾」，釋不造逆人現世續善現續善不同所以。《婆沙》云「若於地獄中有中受斷善根邪見異熟果者，彼於地獄生時續。若不受者死時續，彼果盡故能續善根。所以者何？如邪見與善根相妨，彼果亦爾。」若依《施設論》說，一切斷善皆非現續。《正理論》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。行妙行者不斷善根，以心堅牢有所樂故。」

The treatise says, "Furthermore, the corruption of intention [...] it should be known that the same also applies": this explains why those who do not commit unpardonable transgressions differ regarding reconnecting the good in the present life. The Vibhāṣā states: "If one experiences the vipāka fruit of the wrong view of severing the good roots during the intermediate state of hell, one reconnects upon birth in hell. If one does not experience it [there], one reconnects at the time of death, because when that fruit is exhausted, one can reconnect the good roots. Why is this? Just as wrong view obstructs the good roots, so does its fruit." If one relies on the Prajñaptiśāstra, none of those who sever the good reconnect in the present [life]. The Nyāyānusāra states: "When someone in the world denies the future life, this is called corruption of intention. Yet not acting in accordance with that intention is not corruption of application; their views are corrupted, but their morality is not corrupted. If their views are corrupted and their morality is also corrupted, those who sever the good roots should be known to be likewise. There is no severing of the good roots when the eon is about to be destroyed or when the eon is first forming, due to the predominant power of the destruction of the receptacle world and because the continuum is moist [with defilement]. Those who practice sublime conduct do not sever the good roots, because their minds are firm and have aspirations."