俱舍論記 17.55

17.55

「有斷善根至謂除前相」者，此中義便，以斷善根對墮邪定，四句分別。起邪見人名斷善根，造逆人名墮邪定。第一句謂布刺拏。布刺拏，此云滿，是滿迦葉。舊云富樓那，訛也。起邪見故名斷善根，不造逆故非墮邪定。第二句謂未生怨等。未生怨，即是阿闍世王。造逆故墮邪定，信三寶故非斷善。第三句謂天授等。梵名提婆達多，此云天授。起邪見故名斷善，造逆故墮邪定。第四句謂除前相。又《婆沙》三十五云「若斷善者諸無間業及餘破僧，定於無間地獄中受苦。不斷善者餘四無間業，或於無間地獄、或餘地獄中受異熟果。」解云：以起邪見定墮無間，故起邪見造諸逆者定墮無間。故《正理》云「斷善邪見、破僧妄語，當知定招無間異熟。餘無間業，或招無間、或招所餘地獄異熟。」

"There are those who sever the roots of good [and those who fall into the false fixed destiny... the fourth category excludes the previous characteristics]": Here, taking occasion of the topic, a fourfold analysis is made comparing the severance of the roots of good with falling into the false fixed destiny (*mithyātva-niyata-rāśi*). A person who produces wrong view is called one who severs the roots of good; a person who commits an act of immediate retribution is called one who falls into the false fixed destiny. The first category refers to Pūraṇa. 'Pūraṇa' is translated here as 'Mǎn' (Full); this is Pūraṇa-Kāśyapa. In the old translations, it was rendered *Fúlóunà*, which is an error. Because he gave rise to wrong views, he is called one who severed the roots of good; because he did not commit an act of immediate retribution, he has not fallen into the false fixed destiny. The second category refers to Ajātaśatru and others. 'Unborn Enemy' (*Ajātaśatru*) is King Ajātaśatru. Because he committed an act of immediate retribution, he fell into the false fixed destiny; because he had faith in the Three Jewels, he did not sever the roots of good. The third category refers to Devadatta and others. In Sanskrit he is called Devadatta, which translates here as 'Tiānshòu' (God-given). Because he produced wrong views, he severed the roots of good; because he committed acts of immediate retribution, he fell into the false fixed destiny. The fourth category excludes the previous characteristics. Furthermore, the *Mahāvibhāṣā*, fascicle 35, says: "If one who has severed the roots of good commits acts of immediate retribution and the further act of causing schism in the Saṃgha, he is definitely destined to experience suffering in the Avīci hell. For one who has not severed the roots of good, the other four acts of immediate retribution will yield maturation either in the Avīci hell or in other hells." The explanation says: Since producing wrong view definitely results in falling into Avīci, producing wrong view and committing acts of immediate retribution definitely result in falling into Avīci. Therefore the *Nyāyānusāra* says: "Wrong view that severs the roots of good and false speech that causes schism in the Saṃgha should be known to definitely incur maturation in Avīci. The other acts of immediate retribution incur maturation either in Avīci or in other hells."