俱舍論疏 19.157

19.157

論「已說慢類」，下一行頌，第三釋不斷不起所以。長行牒釋，如文可解。問：一切染法皆用見所斷為因，如何獨此由斷見、疑，畢竟不起？答：此是別緣增義，不同餘遍行因等。生於果法因有遠、有近，此與見、疑連續而起，是近因故，見、疑若斷即永不行。餘染污見、疑因遠，雖斷亦行。

On the Śāstra's: "The classes of arrogance have already been explained," the subsequent single verse constitutes the third [part], explaining the reason why [these afflictions] do not arise when [views and doubts] are severed. The prose repeats and explains it, which can be understood from the text. Question: All defiled phenomena take what is to be abandoned through seeing as their cause; why is it that these alone, through the abandonment of views and doubt, do not arise ever again? Answer: This is in the sense of a specific conditioning factor becoming predominant, which is unlike other universal causes and the like. Among causes producing resultant phenomena, some are distant and some are proximate. Because these arise in direct continuity with views and doubt, they are proximate causes; thus, when views and doubt are severed, they never operate again. As for the other defiled [phenomena], their causes—views and doubt—are distant, so even though [views and doubt] are severed, they still operate.