瑜伽師地論略纂 1.67

1.67

續善根有四緣：一、性利根，思惟能續。二、見朋友修善。三、聞正法。此之二緣，由見外緣方能續善。若自思惟，若遇良緣，心創墮彼，名卒爾心，因生尋求心，猶豫惟搆，印可於彼，決定心生，是名第四緣。上來三心俱是無記，引生第四染淨之心，是名續善。若自利根，率爾思惟，因生猶豫，證決定故，續善根者，名因力續。若雖利根，復逢善友，修諸福業，復聞正法，因生猶豫，證決定故，而續善根，名緣力續。薩婆多師或疑心或正見續善根，此不同彼，疑即無記尋求心也。或復同彼：猶豫即疑，心證決定即善根續，即是正見。《俱舍》第十七云：於因果中有時生疑，此或應有，或生正見，定有非無。續現行善，非種子舊有，故現行善生，初即名續，通續生得及方便善。若自思惟，見他修福，多續生得，引方便善生。若聞正法，先續方便，勝善法生，引起生得，非聞正法時無方便善。或生得善起，令加行善種子亦能生現，名之為續，非時亦起。故斷之時，勝法先盡，所以正斷生得，生時由內外緣。由此二善不定，由聞正法殊勝外緣引生善根，通方便故。或初續善唯起生得，方便後起，以難生故。勝既先斷，所以後續。續欲界善，非上二故。頓續非漸，漸起餘品。斷難盡故九，續頓生故一，斷處必能續，續處未必斷。《俱舍》第十七云：於現身中能續善不？亦有能續，除造逆人。彼人定從地獄將沒，將沒時言謂彼將死；或即於彼將受生時，將受生時謂中有位。見後果相，便續善根。以地獄所依與善根相違，故在中有見之可續，中有不與善根相違故。已受彼報，須待報終，方能續善，續善根已，即命終故。今者不然，在中有既得續善，其轉不轉，俱不遮故。設受彼果而續善根，亦乖何理？豈無記果違善根耶？善根設生，亦復不定，不從彼沒。彼又說言：緣力斷善根，地獄生時續，斷勢弱故；因力斷善根，地獄死時續，因力強故。又意樂壞非加行壞斷善根者，是人現世能續善根；若意樂壞加行亦壞斷善根者，要身壞後方續善根。見壞或不壞，其義亦爾。雖無文說北洲、六天、畜生、餓鬼亦續善，不生故既不定，故不說之，更應思勘。

Restoring wholesome roots has four conditions: first, by nature having sharp faculties, able to restore them through reflection; second, seeing friends practicing wholesome deeds; third, hearing the true Dharma. These two conditions enable the restoration of wholesomeness through observing external conditions. If by self-reflection, or by encountering good conditions, the mind newly falls upon them, it is called the initial sudden mind (nirvikalpa-citta); from this, an inquiring mind (paryeṣaka-citta) arises, which vacillates and deliberates; then, confirming and approving that, a determining mind arises, which is called the fourth condition. The preceding three minds are all morally indeterminate, and induce the fourth mind of defilement or purity; this is called restoring wholesomeness. If through one's own sharp faculties, reflection immediately arises, leading to doubt and then realizing determination, restoring wholesome roots, this is called restoration by the power of causes. If, despite sharp faculties, one also encounters good friends, practices meritorious deeds, and further hears the true Dharma, thereby generating doubt and realizing determination to restore wholesome roots, this is called restoration by the power of conditions. The Sarvāstivāda masters hold that wholesome roots are restored either by a mind of doubt or by right view; this is not identical to theirs, for here doubt is the indeterminate inquiring mind. Or it may be identical to theirs: vacillation is doubt, and the mind realizing determination is the restoration of wholesome roots, which is right view. The seventeenth fascicle of the Kośa says: With respect to cause and effect, doubt sometimes arises, thinking 'this might exist,' or right view arises, knowing 'it definitely exists and is not non-existent.' One restores manifest wholesome roots, not seeds which existed originally; therefore, when manifest wholesomeness arises, its initial moment is called 'restoration,' extending to restoring both inborn and applied wholesomeness. If through self-reflection and seeing others practice merit, one mostly restores inborn wholesomeness, inducing applied wholesomeness to arise. If through hearing the true Dharma, one first restores applied wholesomeness, superior wholesome phenomena arise, inducing inborn wholesomeness; it is not that applied wholesomeness is absent when hearing the true Dharma. Alternatively, when inborn wholesomeness arises, it causes the seeds of applied wholesomeness to also be able to produce manifest activity, which is called 'restoration,' though it does not arise out of season. Thus at the time of severing, superior phenomena are exhausted first, which is why inborn wholesomeness is what is severed directly, and at the time of arising it depends on internal and external conditions. Because these two types of wholesomeness are not fixed, wholesome roots induced through the exceptional external condition of hearing the true Dharma extend to applied wholesomeness. Alternatively, initial restoration of wholesomeness gives rise only to inborn wholesomeness, with applied wholesomeness arising later, because it is difficult to produce. Since the superior was severed first, it is restored later. It restores desire realm wholesomeness, not that of the upper two. It is restored suddenly, not gradually, with other grades arising gradually. Because severing is difficult to exhaust, there are nine grades; because restoration arises suddenly, there is one. Where severing occurs, restoration can certainly follow; where restoration occurs, severing does not necessarily follow. The seventeenth fascicle of the Kośa asks: Can one restore wholesome roots within this present life? Yes, some can restore them, excluding those who commit the heinous deeds. Such persons are definitely about to perish from the hells—'about to perish' means when they are about to die; or right when they are about to take rebirth there—'about to take rebirth' refers to the intermediate existence (antarābhava). Seeing the signs of future retribution, they then restore wholesome roots. Because the physical support of hell is contrary to wholesome roots, seeing them in the intermediate existence allows restoration, as the intermediate existence is not contrary to wholesome roots. Having already received that retribution, they must wait until the retribution ends before being able to restore wholesomeness; once wholesome roots are restored, their life immediately ends. Now it is not so: since one can restore wholesomeness in the intermediate state, whether one is redirected or not, neither is ruled out. Even if one receives that retribution and restores wholesome roots, what principle does that violate? How could indeterminate retribution be contrary to wholesome roots? Even if wholesome roots arise, it is also not fixed that one does not perish from there. That treatise also says: Wholesome roots severed through the power of conditions are restored at the time of birth in hell, because the force of severing was weak; wholesome roots severed through the power of causes are restored at the time of death in hell, because the power of causes was strong. Furthermore, those who sever wholesome roots through corrupted inclinations but not corrupted preparatory application can restore wholesome roots in this present life; if one severs wholesome roots through corrupted inclinations and corrupted preparatory application as well, one restores wholesome roots only after the body has perished. The meaning is the same regarding corrupted or uncorrupted views. Although no text says that the Northern Continent, the six heavens, animals, and hungry ghosts also restore wholesomeness, since they are not born there it is unfixed, hence it is not stated; this should be further examined.