Chinese
生，已生愧悔令速除遣，作如是言：“杀生愚妄虚无有果，无义无起、无味无利。无有杀生，无有杀生所感异熟。如是不与取、欲邪行、妄语、离间语、粗恶语、绮语、贪、嗔、邪见，皆是愚妄虚无有果，无义无起、无味无利。无邪见等，无邪见等所感异熟。”彼于此事深生爱乐忍受开显。以于此事深生爱乐忍受开显，便说是人履于左道，谓邪见、邪思惟、邪语、邪业、邪命、邪勤、邪念、邪定。彼由如是履左道故，三种善根渐渐损减微薄间缺，三不善根渐渐增长猛利炽盛；三种妙行渐渐损减微薄间缺，三种恶行渐渐增长猛利炽盛；十善业道渐渐损减微薄间缺，十恶业道渐渐增长猛利炽盛；八正右道渐渐损减微薄间缺，八邪左道渐渐增长猛利炽盛。彼由杀生、不与取、欲邪行、妄语、离间语、粗恶语、绮语、贪、嗔、邪见转增长故，多住不寂静、多住不律仪。虽于少时生起微劣善心心法正见俱行，然复种种恶不善法多分现行多居左品。如度夏热入秋凉时，夜分垂云叆叇冥暗，震雷掣电暂发光明，才睹众色速还隐没。如是彼人多住不寂静、多住不律仪，虽于少时生起微劣善心心法正见俱行，然复种种恶不善法多分现行多居左品。又如有人春末夏初，热渴所闷、热风所恼，入清凉池濯清冷水。沐浴饮已速疾还出，其身所有 粗渧皆落，唯有微渧住毛孔中。如是彼人多住不寂静、多住不律仪，虽于少时生起微劣善心心法正见俱行，然复种种恶不善法多分现行多居左品。彼于后时亦能伤害尊胜生命，无随愧悔，究竟拨无一切善恶业果异熟。由彼伤害尊胜生命无随愧悔，究竟拨无一切善恶业果异熟，便说是人已断三界所有善根，谓欲界系及色界系、无色界系。当知如是补特伽罗，于现法中不能更续所有善根，决定当于地狱死时或于生时续诸善根。问：若杀如是补特伽罗，若杀蚁卵折脚蚁子，何者罪大？答：若以等缠，异熟亦等。复有说者，若杀蚁卵折脚蚁子所得罪大，非杀如是补特伽罗。何以故？以诸蚁卵折脚蚁子不断善根，如是色类补特伽罗断善根故。彼由如是身业、语业、意思希求愿行种类，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。诸断善根，彼如是断，此行相断。谓有一类补特伽罗，由欲界系诸染污心现在前故，所有善根或舍而不得、或得而不舍、或亦舍亦得、或不舍不得。舍而不得者，谓善根断时。及已离欲 现代汉语译本： 粗大的水滴都已落下，只有微小的水滴停留在毛孔中。像这样的人，常常处于不寂静的状态，常常不守戒律，即使在短暂的时间里生起微弱的善心和与正见相应的心理活动，但各种恶的不善之法仍然大量出现，占据主导地位。这样的人在之后也可能伤害尊贵的生命，不会感到后悔和羞愧，最终否定一切善恶业的果报。由于他伤害尊贵的生命，不感到后悔和羞愧，最终否定一切善恶业的果报，因此可以说这个人已经断绝了三界（欲界、色界、无色界）所有的善根。应当知道，这样的人，在今生不能再延续所有的善根，必定会在地狱死亡时或者出生时才能延续善根。问：如果杀死这样的人，和杀死蚂蚁卵或者折断蚂蚁的脚，哪个罪过更大？答：如果以同等的烦恼心，那么异熟果报也是相等的。还有人说，杀死蚂蚁卵或者折断蚂蚁的脚所得的罪过更大，而不是杀死这样的人。为什么呢？因为蚂蚁卵和折断脚的蚂蚁没有断绝善根，而这类人断绝了善根。他们由于这样的身业、语业、意业的希求、愿望和行为种类，被称为邪性。因此，他们舍弃了先前所成就的诸想（saṃjñā）等想（upasaṃjñā），假立言说，处于不定聚（aniyata-rāśi）、不定种性（aniyata-gotra）。因此，他们获得了先前未成就的诸想等想，假立言说，处于邪定聚（mithyātva-niyata-rāśi）、邪定种性（mithyātva-niyata-gotra）。获得了五种补特伽罗（pudgala，人），和杂种类、助伴种类、恶众同分（apāya-sabhāgatā）、处得（sthāna-prāpti）、事得（vastu-prāpti）、生长处得，即害母、害父、害阿罗汉（arhat，已证悟者）、破坏僧团的和合、以恶意使如来（tathāgata，佛）出血。那些断绝善根的人，就是这样断绝的，这是断绝的行相。也就是说，有一类人，由于欲界系的各种染污心现在前，所有的善根或者舍弃而不能得到，或者得到而不舍弃，或者既舍弃又得到，或者不舍弃也不得到。舍弃而不能得到，是指善根断绝的时候，以及已经离欲的时候。
English
English version: The coarse drops have all fallen, only the fine drops remain in the pores. Such a person often dwells in non-tranquility, often dwells without discipline. Although for a short time, a weak wholesome mind and mental factors accompanied by right view arise, nevertheless various evil unwholesome dharmas mostly manifest and predominantly occupy the inferior position. Such a person may later harm a venerable life, without remorse or shame, ultimately denying all good and evil karmic results and their maturation. Because they harm a venerable life without remorse or shame, ultimately denying all good and evil karmic results and their maturation, it can be said that this person has severed all wholesome roots of the three realms (tridhātu), namely the desire realm (kāmadhātu), the form realm (rūpadhātu), and the formless realm (arūpadhātu). Know that such a pudgala (person), in this present life, cannot further continue all wholesome roots, and will definitely continue wholesome roots at the time of death in hell or at the time of birth. Question: If one kills such a pudgala, or kills an ant egg or breaks the leg of an ant, which is the greater sin? Answer: If with equal affliction, the karmic result is also equal. Some say that the sin obtained from killing an ant egg or breaking the leg of an ant is greater than killing such a pudgala. Why? Because ant eggs and ants with broken legs do not sever wholesome roots, whereas this type of pudgala severs wholesome roots. They are called 'evil-natured' due to such bodily actions, verbal actions, and mental desires, wishes, and types of conduct. Therefore, they abandon what was previously accomplished, the various saṃjñā (perceptions) and upasaṃjñā (secondary perceptions), and fabricated speech, dwelling in the indefinite group (aniyata-rāśi), the indefinite lineage (aniyata-gotra). Therefore, they obtain what was not previously accomplished, the various saṃjñā and upasaṃjñā, and fabricated speech, dwelling in the fixed evil group (mithyātva-niyata-rāśi), the fixed evil lineage (mithyātva-niyata-gotra). They obtain the five kinds of pudgalas, mixed types, companion types, the shared nature of evil destinies (apāya-sabhāgatā), attainment of place (sthāna-prāpti), attainment of object (vastu-prāpti), and attainment of place of growth, namely harming one's mother, harming one's father, harming an arhat (one who has attained enlightenment), disrupting the harmony of the sangha (community), and with malicious intent causing a tathāgata (Buddha) to bleed. Those who sever wholesome roots, sever them in this way; this is the manner of severing. That is to say, there is a type of pudgala, due to the various defiled minds of the desire realm being present, all wholesome roots are either abandoned and not obtained, or obtained and not abandoned, or both abandoned and obtained, or neither abandoned nor obtained. Abandoned and not obtained refers to the time when wholesome roots are severed, and when one has already become detached from desire. --------------------------------------------------------------------------------
Chinese
界贪异生，由欲界缠退，色无色界系所有善根舍而不得。已离欲界贪异生，欲界缠退，色界系善根舍而不得。已离色界贪有学，欲界缠退，无色界系善根舍而不得。如是名为舍而不得。得而不舍者，谓迷惑心续善根时。亦舍亦得者，谓无色界没生欲界时，舍无色界系善根，得欲界系善根。从色界没生欲界时，舍色界系善根，得欲界系善根。诸阿罗汉欲界缠退，舍无色界系及无学善根，得学善根，退无学心住有学心。如是名为亦舍亦得。不舍不得者，谓不断善根，从欲界没还生欲界。如是名为不舍不得。复有一类补特伽罗，由色界系诸染污心现在前故，所有善根或舍而不得、或亦舍亦得、或不舍不得。舍而不得者，谓已离色界贪有学异生，色界缠退，无色界系善根舍而不得。从欲界没生色界时，欲界系善根舍而不得。如是名为舍而不得。亦舍亦得者，谓无色界没生色界时，舍无色界系善根，得色界系善根。诸阿罗汉色界缠退，舍无色界系及无学善根，得学善根，退无学心住有学心。如是名为亦舍亦得。不舍不得者，谓色界没还生色界。如是名为不舍不得。复有一类补特伽罗，由无色界系诸染污心现在前故，所有善根或舍而不得、或亦舍亦得、或不舍不得。舍而不得者，谓从欲界没生无色界，诸欲界系及色界系善根舍而不 现代汉语译本 界贪异生（指仍然贪恋欲界的凡夫），由于欲界烦恼的缠缚而退失，舍弃了色界和无色界所系的善根，并且无法再获得这些善根。已经脱离欲界贪欲的异生（指已经证得色界或无色界的凡夫），由于欲界烦恼的缠缚而退失，舍弃了色界所系的善根，并且无法再获得这些善根。 已经脱离色界贪欲的有学（指尚未证得阿罗汉果的圣者），由于欲界烦恼的缠缚而退失，舍弃了无色界所系的善根，并且无法再获得这些善根。这被称为‘舍而不得’。 ‘得而不舍’是指在迷惑的心续中增长善根的时候。 ‘亦舍亦得’是指从无色界死亡而转生到欲界的时候，舍弃了无色界所系的善根，获得了欲界所系的善根。从色界死亡而转生到欲界的时候，舍弃了色界所系的善根，获得了欲界所系的善根。诸位阿罗汉由于欲界烦恼的缠缚而退失，舍弃了无色界所系以及无学（指阿罗汉果位）的善根，获得了有学（指须陀洹、斯陀含、阿那含果位）的善根，从无学的心退回到有学的心。这被称为‘亦舍亦得’。 ‘不舍不得’是指没有断绝善根，从欲界死亡后又转生到欲界。这被称为‘不舍不得’。 还有一类补特伽罗（指人），由于色界所系的各种染污心现前，所有善根或者‘舍而不得’、或者‘亦舍亦得’、或者‘不舍不得’。 ‘舍而不得’是指已经脱离色界贪欲的有学异生，由于色界烦恼的缠缚而退失，舍弃了无色界所系的善根，并且无法再获得这些善根。从欲界死亡而转生到色界的时候，舍弃了欲界所系的善根，并且无法再获得这些善根。这被称为‘舍而不得’。 ‘亦舍亦得’是指从无色界死亡而转生到色界的时候，舍弃了无色界所系的善根，获得了色界所系的善根。诸位阿罗汉由于色界烦恼的缠缚而退失，舍弃了无色界所系以及无学的善根，获得了有学的善根，从无学的心退回到有学的心。这被称为‘亦舍亦得’。 ‘不舍不得’是指从色界死亡后又转生到色界。这被称为‘不舍不得’。 还有一类补特伽罗，由于无色界所系的各种染污心现前，所有善根或者‘舍而不得’、或者‘亦舍亦得’、或者‘不舍不得’。 ‘舍而不得’是指从欲界死亡而转生到无色界，舍弃了所有欲界所系以及色界所系的善根，并且无法再获得这些善根。
English
English version A being with desire realm greed (jie tan yi sheng) (referring to ordinary beings still attached to the desire realm), due to the entanglement of desire realm afflictions, regresses, abandoning the roots of goodness associated with the form realm and formless realm, and is unable to regain them. An ordinary being who has detached from desire realm greed (yi sheng) (referring to ordinary beings who have attained the form or formless realm), due to the entanglement of desire realm afflictions, regresses, abandoning the roots of goodness associated with the form realm, and is unable to regain them. A learner who has detached from form realm greed (you xue) (referring to a noble one who has not yet attained Arhatship), due to the entanglement of desire realm afflictions, regresses, abandoning the roots of goodness associated with the formless realm, and is unable to regain them. This is called 'abandoning and not obtaining'. 'Obtaining and not abandoning' refers to the time when increasing roots of goodness in a deluded mindstream. 'Both abandoning and obtaining' refers to the time when dying from the formless realm and being reborn in the desire realm, abandoning the roots of goodness associated with the formless realm, and obtaining the roots of goodness associated with the desire realm. When dying from the form realm and being reborn in the desire realm, abandoning the roots of goodness associated with the form realm, and obtaining the roots of goodness associated with the desire realm. Arhats, due to the entanglement of desire realm afflictions, regress, abandoning the roots of goodness associated with the formless realm and the unlearning (wu xue) (referring to the state of Arhatship), and obtaining the roots of goodness of learning (you xue) (referring to the states of Stream-enterer, Once-returner, and Non-returner), regressing from the unlearning mind to the learning mind. This is called 'both abandoning and obtaining'. 'Neither abandoning nor obtaining' refers to not severing the roots of goodness, dying from the desire realm and being reborn in the desire realm. This is called 'neither abandoning nor obtaining'. Furthermore, there is a type of pudgala (bu te qie luo) (person) who, due to the arising of various defiled minds associated with the form realm, all roots of goodness are either 'abandoned and not obtained', or 'both abandoned and obtained', or 'neither abandoned nor obtained'. 'Abandoned and not obtained' refers to a learner ordinary being who has detached from form realm greed, due to the entanglement of form realm afflictions, regresses, abandoning the roots of goodness associated with the formless realm, and is unable to regain them. When dying from the desire realm and being reborn in the form realm, abandoning the roots of goodness associated with the desire realm, and is unable to regain them. This is called 'abandoning and not obtaining'. 'Both abandoning and obtaining' refers to the time when dying from the formless realm and being reborn in the form realm, abandoning the roots of goodness associated with the formless realm, and obtaining the roots of goodness associated with the form realm. Arhats, due to the entanglement of form realm afflictions, regress, abandoning the roots of goodness associated with the formless realm and the unlearning, and obtaining the roots of goodness of learning, regressing from the unlearning mind to the learning mind. This is called 'both abandoning and obtaining'. 'Neither abandoning nor obtaining' refers to dying from the form realm and being reborn in the form realm. This is called 'neither abandoning nor obtaining'. Furthermore, there is a type of pudgala who, due to the arising of various defiled minds associated with the formless realm, all roots of goodness are either 'abandoned and not obtained', or 'both abandoned and obtained', or 'neither abandoned nor obtaining'. 'Abandoned and not obtained' refers to dying from the desire realm and being reborn in the formless realm, abandoning all roots of goodness associated with the desire realm and the form realm, and is unable to regain them. --------------------------------------------------------------------------------