English
English version The reason for saying 'able to be a condition' is due to various conditions. Regarding wholesome minds associated with the Desire Realm, it is said to be 'able to be a condition' because of the immediately preceding condition (等无间缘, *samantarapratyaya*), the object-condition (所缘缘, *alambanapratyaya*), and the dominant condition (增上缘, *adhipatipratyaya*). Regarding unwholesome minds, it is said to be 'able to be a condition' because of the object-condition and the dominant condition. Regarding minds associated with the Desire Realm that are either obscured-indeterminate (有覆无记心, *savyakrtavyakrta*) or unobscured-indeterminate (无覆无记心, *avyakrtavyakrta*), it is said to be 'able to be a condition' because of the dominant condition. Regarding wholesome minds associated with the ** Realm, it is said to be 'able to be a condition' because of the immediately preceding condition, the object-condition, and the dominant condition. Regarding obscured-indeterminate minds associated with the ** Realm, it is said to be 'able to be a condition' because of the object-condition and the dominant condition. Regarding unobscured-indeterminate minds associated with the ** Realm, it is said to be 'able to be a condition' because of the dominant condition. Regarding wholesome minds associated with the No ** Realm, it is said to be 'able to be a condition' because of the immediately preceding condition, the object-condition, and the dominant condition. Regarding obscured-indeterminate minds associated with the No ** Realm, it is said to be 'able to be a condition' because of the object-condition and the dominant condition. Regarding unobscured-indeterminate minds associated with the No ** Realm, it is said to be 'able to be a condition' because of the dominant condition. Regarding minds of learning (学心), it is said to be 'able to be a condition' because of the object-condition and the dominant condition. What is the dominant condition? For example, when the eye and color serve as conditions for the arising of eye-consciousness, this eye-consciousness takes the eye as its dominant condition. Similarly, color, the ear and sound as well as ear-consciousness, the nose and smell as well as nose-consciousness, the tongue and taste as well as tongue-consciousness, the body and tactile sensation as well as body-consciousness, the mind and phenomena as well as mind-consciousness are all like this. If these corresponding dharmas, if these co-existent dharmas, if the forms that are with or without color, with or without visibility, with or without opposition, with or without defilements, conditioned or unconditioned, all such dharmas are dominant conditions, except for their own nature. Likewise, the ear, nose, tongue, body, mind, and phenomena serve as conditions for the arising of mind-consciousness, and this mind-consciousness takes the mind as its dominant condition. Similarly, phenomena, the eye and color as well as eye-consciousness, the ear and sound as well as ear-consciousness, the nose and smell as well as nose-consciousness, the tongue and taste as well as tongue-consciousness, the body and tactile sensation as well as body-consciousness are all like this. If these corresponding dharmas, if these co-existent dharmas, if the forms that are with or without color, with or without visibility, with or without opposition, with or without defilements, conditioned or unconditioned, all such dharmas are dominant conditions, except for their own nature. This is called the dominant condition. --------------------------------------------------------------------------------
Chinese
诸断善根，彼云何断？何行相断？谓如有一，害母、害父、害阿罗汉、破和合僧、以勃恶心出如来血，能断善根。诸以故思害母命者，彼云何害？何行相害？谓如有一，具贪瞋痴其性猛利，彼由猛利贪瞋痴故，乐着博戏、嗜酒耽淫、好恶朋友好恶伴侣、染习种种诸放逸处。其母专志摄录遮制，告言：“子子！汝今勿复乐着博戏、嗜酒耽淫、好恶朋友好恶伴侣、染习种种诸放逸处。汝今勿应往趣地狱、傍生、饿鬼。汝今勿应堕诸恶处、生诸恶趣。”由母专志摄录遮制，便于母所起猛利瞋，不忍不信作是怨言：“苦哉荼毒。云何我母制我所爱博戏酒淫朋友伴侣。若复于我作如此类不饶益事，我当决定害其命根。”如是能断。彼于异时所发起瞋，不忍不信转复猛利坚固炽盛，由所起瞋不忍不信展转猛利坚固炽盛，复于后时发起如是修断瞋缠。由此瞋缠之所缠故，便起故思害其母命。彼由如是身业、语业、意思悕求愿行种类，说名邪性。由此弃舍先所成就，诸想等想假立言说住不定聚不定种性，由此获得先未成就，诸想等想假立言说住邪定聚邪定种性，获得五种补特伽罗、和杂种类助伴种类，恶众同分，处得、事得、生长处得，谓害母、害父、害阿罗汉、破和合僧、以勃恶心出如来血。诸以故思害母命者，彼如是害。此行相害 现代汉语译本 诸断善根（kusalamula-ccheda），他们是如何断的？以何种行为方式断的？譬如，有人杀害母亲、杀害父亲、杀害阿罗汉（arhat，已证得涅槃的圣者）、破坏僧团的和合、以恶毒的心意使如来（tathagata，佛陀的称号）出血，这些都能断善根。 那些故意（故思）杀害母亲性命的人，他们是如何杀害的？以何种行为方式杀害的？譬如，有个人，具有强烈的贪（raga）、瞋（dvesha）、痴（moha）三种烦恼，由于这强烈的贪瞋痴，他喜欢沉迷于赌博游戏、嗜酒、沉溺于淫欲、喜欢恶劣的朋友和伴侣、染习各种放逸之处。他的母亲一心一意地管束和制止他，告诫说：‘孩子啊！你现在不要再沉迷于赌博游戏、嗜酒、沉溺于淫欲、喜欢恶劣的朋友和伴侣、染习各种放逸之处了。你现在不应该前往地狱（naraka）、傍生（tiryagyoni，畜生道）、饿鬼（preta）。你现在不应该堕入各种恶处、生于各种恶趣。’ 由于母亲一心一意地管束和制止，他便对母亲生起强烈的瞋恨，不能忍受，不相信，发出这样的怨言：‘真是痛苦啊，这毒害！为什么我的母亲要阻止我所喜爱的赌博、酒、淫欲、朋友、伴侣？如果再对我做这种不利的事情，我一定要杀了她。’这样就能断善根。他在其他时候所发起的瞋恨，不能忍受，不相信，变得更加强烈、坚固、炽盛，由于所生起的瞋恨不能忍受，不相信，逐渐变得强烈、坚固、炽盛，又在之后生起这样的修断瞋缠（dvesha-paryavasthana，瞋恚的缠缚）。由于这瞋缠的缠缚，便生起故意杀害母亲性命的想法。 他由于这样的身业（kaya-karma，身体的行为）、语业（vak-karma，语言的行为）、意思（manas-karma，意念的行为）希求、愿望和行为的种类，被称为邪性（mithyatva）。因此，他舍弃了先前所成就的各种想（samjna）等想，假立言说，住在不定聚（aniyata-rasi，不确定会行善或作恶的群体）、不定种性（aniyata-gotra，不确定会行善或作恶的家族），因此，他获得了先前未成就的各种想等想，假立言说，住在邪定聚（mithyatva-niyata-rasi，确定会作恶的群体）、邪定种性（mithyatva-niyata-gotra，确定会作恶的家族），获得了五种补特伽罗（pudgala，人）、和杂种类、助伴种类、恶众同分，处得、事得、生长处得，即杀害母亲、杀害父亲、杀害阿罗汉、破坏僧团的和合、以恶毒的心意使如来出血。那些故意杀害母亲性命的人，他们就是这样杀害的。这就是杀害的行为方式。
English
English version Those who sever roots of goodness (kusalamula-ccheda), how do they sever them? Through what kind of actions do they sever them? It is like this: someone who kills their mother, kills their father, kills an Arhat (arhat, a perfected being who has attained Nirvana), disrupts the harmony of the Sangha (sangha, the monastic community), or maliciously draws blood from a Tathagata (tathagata, an epithet of the Buddha), is capable of severing roots of goodness. Those who intentionally (故思) kill their mother, how do they kill? Through what kind of actions do they kill? It is like this: someone who possesses strong greed (raga), hatred (dvesha), and delusion (moha), due to these strong greed, hatred, and delusion, enjoys indulging in gambling games, is addicted to alcohol and sexual misconduct, likes bad friends and companions, and is accustomed to various places of indulgence. Their mother, with focused intention, restrains and controls them, advising them: 'Child! Now you must no longer indulge in gambling games, be addicted to alcohol and sexual misconduct, like bad friends and companions, and be accustomed to various places of indulgence. Now you should not go to hell (naraka), the animal realm (tiryagyoni), or the realm of hungry ghosts (preta). Now you should not fall into various evil places or be born in various evil destinies.' Because the mother restrains and controls with focused intention, the person develops strong hatred towards the mother, becoming intolerant and disbelieving, uttering such complaints: 'How painful and poisonous! Why does my mother prevent me from enjoying gambling, alcohol, sexual misconduct, friends, and companions that I love? If she does such unfavorable things to me again, I will definitely kill her.' In this way, they can sever roots of goodness. The hatred that arises at other times, being intolerant and disbelieving, becomes increasingly intense, firm, and blazing. Because the hatred that arises is intolerant and disbelieving, gradually becoming intense, firm, and blazing, later they develop such a clinging to hatred (dvesha-paryavasthana). Because of being bound by this clinging to hatred, they then develop the intentional thought of killing their mother. Due to such bodily actions (kaya-karma), verbal actions (vak-karma), and mental actions (manas-karma), desires, wishes, and types of behavior, they are called evil-natured (mithyatva). Therefore, they abandon the previously attained various perceptions (samjna) and so on, falsely establishing speech, dwelling in the group of the undetermined (aniyata-rasi), the undetermined lineage (aniyata-gotra). Therefore, they obtain the previously unattained various perceptions and so on, falsely establishing speech, dwelling in the group of the wrongly determined (mithyatva-niyata-rasi), the wrongly determined lineage (mithyatva-niyata-gotra), obtaining five types of individuals (pudgala), mixed types, assisting types, evil commonalities, places of attainment, matters of attainment, and places of growth, namely, killing the mother, killing the father, killing an Arhat, disrupting the harmony of the Sangha, and maliciously drawing blood from a Tathagata. Those who intentionally kill their mother, they kill in this way. This is the manner of killing. --------------------------------------------------------------------------------
Chinese
，如说害母，害父亦尔。诸害声闻阿罗汉命，彼云何害？何行相害？谓如有一，于其声闻阿罗汉人所有衣钵，或随一一沙门命缘如法众具，极生贪染系心不舍。作是思惟：“我今要当随分窃夺。若彼因此于我损害，缚录退黜呵责毁骂，令堕下贱不尊贵处，我当决定害其命根。”如是能断。又如声闻阿罗汉人处大众中，于自言论显照施设成立开示、于他言论破坏遮止。其中所有或诸沙门或婆罗门，怀怨害见朋怨害论，作是怨言：“苦哉荼毒。云何如是名类沙门处大众中，于自言论显照施设成立开示、于他言论破坏遮止。若复于我作如此类不饶益事，我当决定害其命根。”如是能断。彼于异时所发起瞋不忍不信，转复猛利坚固炽盛。由所起瞋不忍不信展转猛利坚固炽盛，复于后时发起如是修断瞋缠。由此瞋缠之所缠故，便起故思害彼声闻阿罗汉命。彼由如是身业、语业、意思悕求愿行种类，说名邪性，由此弃舍先所成就，诸想等想假立言说，住不定聚不定种性。由此获得先未成就，诸想等想假立言说，住邪定聚邪定种性。获得五种补特伽罗，和杂种类助伴种类，恶众同分、处得、事得、生长处得，谓害母、害父、害阿罗汉、破和合僧、以勃恶心出如来血。诸害声闻阿罗汉命，彼如是害，此行相害。诸破如来声闻弟子和合僧 现代汉语译本： 如果说杀害母亲，那么杀害父亲也是一样。 那么，如何杀害声闻阿罗汉（Sravaka Arhat，已证阿罗汉果的声闻弟子）的性命呢？ 以何种方式杀害呢？ 譬如，有这样一个人，对于声闻阿罗汉所有的衣钵，或者任何维持沙门（Sramana，佛教出家修行者）生命的如法资具，极度贪婪，心怀不舍。 他这样思量：‘我现在就要伺机窃取一部分。 如果他们因此对我造成损害，捆绑囚禁、开除僧团、呵斥责骂，使我堕落到卑贱的境地，我必定要断绝他们的性命。’ 这样就能断绝其性命。 又如声闻阿罗汉在大众之中，对于自己的言论加以阐明、施设、成立和开示，而对于他人的言论加以破坏和阻止。 其中所有的沙门或婆罗门（Brahmana，古印度教的祭司），怀着怨恨和邪见，结党营私，争论不休，发出这样的怨言：‘真是痛苦啊，简直是荼毒。 为什么这种所谓的沙门在大众之中，对于自己的言论加以阐明、施设、成立和开示，而对于他人的言论加以破坏和阻止呢？ 如果再对我做出如此不饶益的事情，我必定要断绝他们的性命。’ 这样就能断绝其性命。 他们在其他时候所发起的嗔恨、不忍和不信，会逐渐变得更加猛烈、坚固和炽盛。 由于所产生的嗔恨、不忍和不信逐渐变得猛烈、坚固和炽盛，所以在之后又会发起这样的修断嗔缠。 由于被这种嗔缠所缠缚，便会产生故意的想法，去杀害那位声闻阿罗汉的性命。 他们由于这样的身业、语业、意思希求愿行种类，被称为邪性，因此舍弃先前所成就的诸想等想假立言说，住在不定聚不定种性。 因此获得先前未成就的诸想等想假立言说，住在邪定聚邪定种性。 获得五种补特伽罗（Pudgala，人），和杂种类助伴种类，恶众同分、处得、事得、生长处得，即杀害母亲、杀害父亲、杀害阿罗汉、破坏和合僧、以勃恶心出如来血。 杀害声闻阿罗汉的性命，就是这样杀害的，这就是杀害的方式。 破坏如来声闻弟子的和合僧