English
English version: As it is said regarding harming one's mother, so it is with harming one's father. How does one harm the life of a Sravaka Arhat (Sravaka Arhat, a disciple who has attained Arhatship)? What is the manner of harming? It is like this: if someone has extreme greed and attachment to the robes and bowls of a Sravaka Arhat, or to any of the lawful requisites that sustain the life of a Sramana (Sramana, a Buddhist monastic), and is unwilling to let go. They think to themselves, 'I will now steal a portion of it. If they harm me because of this, bind me, expel me from the Sangha, scold me, or humiliate me, causing me to fall into a lowly and dishonorable state, I will definitely take their life.' In this way, they can sever their life. Or, if a Sravaka Arhat, in the midst of the assembly, illuminates, establishes, sets forth, and reveals their own teachings, while destroying and obstructing the teachings of others. Among them, all the Sramanas or Brahmanas (Brahmana, priests in ancient India), harboring resentment and wrong views, forming factions and engaging in hostile debates, utter such resentful words: 'How painful and poisonous! How can such so-called Sramanas, in the midst of the assembly, illuminate, establish, set forth, and reveal their own teachings, while destroying and obstructing the teachings of others? If they do such unbeneficial things to me again, I will definitely take their life.' In this way, they can sever their life. The anger, intolerance, and disbelief that they arouse at other times will gradually become more intense, firm, and blazing. Because the anger, intolerance, and disbelief that arise gradually become intense, firm, and blazing, they will later arouse such a practice of severing the entanglement of anger. Because they are entangled by this entanglement of anger, they will then generate the intentional thought of harming the life of that Sravaka Arhat. Because of such actions of body, speech, and mind, seeking, wishing, and acting in this way, they are called evil-natured, and therefore abandon the previously attained fabrications of perceptions, etc., dwelling in the uncertain group and uncertain nature. Therefore, they obtain the previously unattained fabrications of perceptions, etc., dwelling in the wrongly determined group and wrongly determined nature. They obtain the five types of Pudgalas (Pudgala, person), mixed types, assisting types, evil commonality, place of attainment, event of attainment, and place of growth, namely, harming one's mother, harming one's father, harming an Arhat, disrupting the harmonious Sangha, and with a malicious heart, drawing the blood of the Tathagata. Harming the life of a Sravaka Arhat is done in this way, and this is the manner of harming. Disrupting the harmonious Sangha of the Tathagata's Sravaka disciples --------------------------------------------------------------------------------
Chinese
众，彼云何破？何行相破？谓如有一，于非法法想、于非毗柰耶毗柰耶想，彼不覆此想、不覆此忍、不覆如是乐慧观见。于其如来声闻弟子和合僧众教示劝诲，令其欢悦修学受持，言是正法、是毗柰耶、是大师教：“具寿！汝今于是正法、是毗柰耶、是大师教，应当许可忍受开显，应起受筹。”若以彼身为其第五起受筹者，下极此数补特伽罗，虽言能破如来弟子和合僧众，然不能生一劫住罪。复如有一，于法非法想、于毗柰耶非毗柰耶想，彼不覆此想、不覆此忍、不覆如是乐慧观见。于其如来声闻弟子和合僧众教示劝诲，令其欢悦修学受持，言非正法、非毗柰耶、非大师教：“具寿！汝今于是非法、非毗柰耶、非大师教，应当许可忍受开显，应起受筹。”若以彼身为其第五起受筹者，下极此数补特伽罗，虽言能破如来弟子和合僧众，然不能生一劫住罪。复如有一，于非法非法想、于非毗柰耶非毗柰耶想，彼隐覆此想、隐覆此忍、隐覆如是乐慧观见。于其如来声闻弟子和合僧众教示劝诲，令其欢悦修学受持，言是正法、是毗柰耶、是大师教：“具寿！汝今于是正法、是毗柰耶、是大师教，应当许可忍受开显，应起受筹。”若以彼身为其第五起受筹者，下极此数补特伽罗，应言能破如来弟子和合僧众，亦能生于一劫住罪。 现代汉语译本： ‘众’，他们如何破坏僧团？以何种行为方式破坏？譬如，如果有人对非法的事物产生合法的想法，对非毗柰耶（Vinaya，戒律）的事物产生毗柰耶的想法，并且不掩盖这种想法，不掩盖这种认可，不掩盖由此产生的快乐智慧的观察。他们教导、劝告如来的声闻弟子组成的和合僧众，使他们欢喜地修学和受持，并说这是正法、这是毗柰耶、这是大师的教导：‘具寿（Ayushman，对年长僧侣的尊称）！你们现在应该认可、忍受和阐明这个正法、这个毗柰耶、这个大师的教导，应该开始接受筹码。’如果这个人作为第五个开始接受筹码的人，即使只有极少数这样的人，虽然他们声称能够破坏如来弟子的和合僧众，但不会产生持续一劫的罪过。 又如，如果有人对合法的事物产生非法的想法，对毗柰耶的事物产生非毗柰耶的想法，并且不掩盖这种想法，不掩盖这种认可，不掩盖由此产生的快乐智慧的观察。他们教导、劝告如来的声闻弟子组成的和合僧众，使他们欢喜地修学和受持，并说这不是正法、不是毗柰耶、不是大师的教导：‘具寿！你们现在应该认可、忍受和阐明这个非法、这个非毗柰耶、这个非大师的教导，应该开始接受筹码。’如果这个人作为第五个开始接受筹码的人，即使只有极少数这样的人，虽然他们声称能够破坏如来弟子的和合僧众，但不会产生持续一劫的罪过。 又如，如果有人对非法的事物产生非法的想法，对非毗柰耶的事物产生非毗柰耶的想法，并且隐瞒这种想法，隐瞒这种认可，隐瞒由此产生的快乐智慧的观察。他们教导、劝告如来的声闻弟子组成的和合僧众，使他们欢喜地修学和受持，并说这是正法、这是毗柰耶、这是大师的教导：‘具寿！你们现在应该认可、忍受和阐明这个正法、这个毗柰耶、这个大师的教导，应该开始接受筹码。’如果这个人作为第五个开始接受筹码的人，即使只有极少数这样的人，应该说他们能够破坏如来弟子的和合僧众，并且能够产生持续一劫的罪过。
English
English version: ‘Sangha (众, community),’ how do they break it? By what kind of conduct do they break it? It is like this: if someone has the thought of what is unlawful as lawful, the thought of what is not Vinaya (毗柰耶, discipline) as Vinaya, and they do not conceal this thought, do not conceal this acceptance, do not conceal such joyful wisdom and insight. They teach and exhort the Sangha (僧众, community) of the Buddha's Shravaka disciples (声闻弟子, disciples who hear the teachings), causing them to joyfully study and uphold it, saying that this is the true Dharma (正法, law), this is the Vinaya, this is the Teacher's teaching: ‘Ayushman (具寿, venerable ones)! You should now approve, endure, and reveal this true Dharma, this Vinaya, this Teacher's teaching, and you should begin to take the voting tokens.’ If that person is the fifth to begin taking the voting tokens, even if there are very few such individuals, although they claim to be able to break the Sangha of the Buddha's disciples, they will not generate a sin that lasts for one kalpa (劫, eon). Again, if someone has the thought of what is lawful as unlawful, the thought of what is Vinaya as not Vinaya, and they do not conceal this thought, do not conceal this acceptance, do not conceal such joyful wisdom and insight. They teach and exhort the Sangha of the Buddha's Shravaka disciples, causing them to joyfully study and uphold it, saying that this is not the true Dharma, this is not the Vinaya, this is not the Teacher's teaching: ‘Ayushman! You should now approve, endure, and reveal this unlawful thing, this non-Vinaya, this non-Teacher's teaching, and you should begin to take the voting tokens.’ If that person is the fifth to begin taking the voting tokens, even if there are very few such individuals, although they claim to be able to break the Sangha of the Buddha's disciples, they will not generate a sin that lasts for one kalpa. Again, if someone has the thought of what is unlawful as unlawful, the thought of what is not Vinaya as not Vinaya, and they conceal this thought, conceal this acceptance, conceal such joyful wisdom and insight. They teach and exhort the Sangha of the Buddha's Shravaka disciples, causing them to joyfully study and uphold it, saying that this is the true Dharma, this is the Vinaya, this is the Teacher's teaching: ‘Ayushman! You should now approve, endure, and reveal this true Dharma, this Vinaya, this Teacher's teaching, and you should begin to take the voting tokens.’ If that person is the fifth to begin taking the voting tokens, even if there are very few such individuals, it should be said that they are able to break the Sangha of the Buddha's disciples, and they are able to generate a sin that lasts for one kalpa. --------------------------------------------------------------------------------
Chinese
复如有一，于法法想、于毗柰耶毗柰耶想，彼隐覆此想、隐覆此忍、隐覆如是乐慧观见，于其如来声闻弟子和合僧众教示劝诲，令其欢悦修学受持，言非正法、非毗柰耶、非大师教：“具寿！汝今于是非法、非毗柰耶、非大师教，应当许可忍受开显，应起受筹。”若以彼身为其第五起受筹者，下极此数补特伽罗，应言能破如来弟子和合僧众，亦能生于一劫住罪。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。诸破如来声闻弟子和合僧众，彼如是破，此行相破。诸勃恶心出如来血，彼云何出？何行相出？谓如如来处大众中，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，怀怨害见明怨害论，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：“我今决定害如来命。”然诸如来法尔无有能害命者，唯可有能以勃恶心出如来血。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。诸勃恶心出如来血，彼如是出，此行相出。 说一切有部识身足论卷第十一 大正藏第 26 册 No. 1539 阿毗达磨识身足论 阿毗达磨识身足论卷第十二 提婆设摩阿罗汉造 三藏法师玄奘奉 诏译 杂蕴第五之二 诸断善根，彼云何断？何行相断？谓如有一，故思害母、害父命已，无随愧悔。复如有一，故思害母、害父命已，有随愧悔。如是二人，师诸沙门，或婆罗门嗢羯洛迦或彼徒类，执无有见，立无有论，言无有因、言无有作，施设彼彼善业恶业皆断坏者。数往请问：“云何为善？云何不善？云何有罪？云何无罪。作何事已成好非恶？”彼由亲近承事供养如是师故，于所作罪未生愧悔令其不 现代汉语译本： 利欲熏心且炽盛，又在之后生起如此修习断除瞋恚烦恼的行为。由于被瞋恚烦恼所缠缚，便产生恶念：‘我一定要杀死如来（Tathagata，佛的称号）。’然而诸佛如来法尔如是，没有人能够杀死他们的性命，唯独可能以极度恶毒的心意使如来出血。他由于这样的身业、语业、意思，以及希求、愿望、行为的种类，被称为邪性。因此，他舍弃先前所成就的各种想法等，虚假地建立言说，停留在不确定的一类，不确定的种性。由此获得先前未成就的各种想法等，虚假地建立言说，停留在邪定的一类，邪定的种性。获得五种补特伽罗（Pudgala，人），和杂的种类，助伴的种类，恶的共同部分、处所得、事所得、生长处所得，即杀害母亲、杀害父亲、杀害阿罗汉（Arhat，断尽烦恼，证得无学果位的圣者）、破坏僧团的和合、以极度恶毒的心意使如来出血。那些以极度恶毒的心意使如来出血的人，他们就是这样做的，以这样的行为方式做出这种事。 《说一切有部识身足论》卷第十一 大正藏第26册 No. 1539 《阿毗达磨识身足论》 《阿毗达磨识身足论》卷第十二 提婆设摩阿罗汉造 三藏法师玄奘奉 诏译 杂蕴第五之二 那些断绝善根的人，他们是如何断绝的？以何种行为方式断绝的？譬如，有的人，故意想杀害母亲、杀害父亲的性命，之后没有丝毫的惭愧和后悔。又譬如，有的人，故意想杀害母亲、杀害父亲的性命，之后有惭愧和后悔。像这样的两个人，师从那些沙门（Sramana，出家修道者），或者婆罗门（Brahmana，印度教祭司），嗢羯洛迦（Ukkalaka，古印度外道仙人名）或者他们的徒众，秉持无有见，立无有论，说没有因果，说没有造作者，宣扬各种善业恶业都会断灭毁坏。多次前去请问：‘什么是善？什么是不善？什么是有罪？什么是无罪？做了什么事会变成好而非坏？’他们由于亲近、承事、供养这样的老师，对于所作的罪业，未生起的惭愧后悔，使之不生起。
English
English version: Being intensely greedy and flourishing, and then later initiating such practices to sever the afflictions of anger. Because of being bound by the afflictions of anger, they then generate the thought: 'I will definitely kill the Tathagata (Tathagata, title of the Buddha).' However, the Buddhas, as a matter of course, cannot have their lives taken by anyone, but it is only possible to draw blood from the Tathagata with a fiercely malicious intent. He, due to such kinds of bodily karma, verbal karma, and mental intention, as well as desires, wishes, and actions, is called evil in nature. Therefore, he abandons the various thoughts, etc., that he had previously achieved, falsely establishing speech, dwelling in an uncertain category, an uncertain nature. From this, he obtains the various thoughts, etc., that he had not previously achieved, falsely establishing speech, dwelling in a fixed evil category, a fixed evil nature. He obtains five kinds of Pudgalas (Pudgala, person), mixed kinds, assisting kinds, evil common parts, place obtained, deed obtained, place of growth obtained, namely, killing mother, killing father, killing an Arhat (Arhat, one who has extinguished all afflictions and attained the fruit of no more learning), disrupting the harmony of the Sangha (Sangha, monastic community), drawing blood from the Tathagata with a fiercely malicious intent. Those who draw blood from the Tathagata with a fiercely malicious intent, they do it in this way, performing this kind of act in this manner. 《Abhidharmajn̄ānaprasthāna-śāstra》Volume 11 by Sarvāstivāda Taisho Tripitaka Volume 26 No. 1539 《Abhidharmajn̄ānaprasthāna-śāstra》 《Abhidharmajn̄ānaprasthāna-śāstra》Volume 12 Composed by Devasarman Arhat Translated under Imperial Order by Tripitaka Master Xuanzang Miscellaneous Aggregates, Fifth of Two Those who sever their roots of goodness, how do they sever them? In what manner do they sever them? For example, there is someone who deliberately intends to kill his mother or father, and afterwards has no remorse or regret. Or, for example, there is someone who deliberately intends to kill his mother or father, and afterwards has remorse and regret. These two people, as disciples of those Sramanas (Sramana, wandering ascetics), or Brahmanas (Brahmana, priests), Ukkalaka (Ukkalaka, name of an ancient Indian ascetic) or their followers, holding views of non-existence, establishing theories of non-existence, saying there is no cause and effect, saying there is no creator, proclaiming that various good and evil karmas will be destroyed and ruined. They frequently go to ask: 'What is good? What is not good? What is sinful? What is not sinful? What actions, when done, become good rather than bad?' Because they are close to, attend to, and make offerings to such teachers, regarding the sins they have committed, the remorse and regret that has not arisen, they prevent it from arising. --------------------------------------------------------------------------------