俱舍論記 18.41

18.41

「德田謂餘至故成逆罪」者，別釋德田。德田，謂餘阿羅漢僧及如來，具諸勝功德，及能生他勝功德故。壞彼勝德所依止身，故成逆罪。又《正理》云「若有父、母，子初生時為殺，棄於豺、狼路等，或於胎內方便欲殺，由定業力子不命終。彼有何恩，棄之成逆？彼定由有不活等畏，於子事急怱起欲殺心，然棄等時必懷悲愍，數數緣子愛戀纏心。若棄此恩，下逆罪觸。為顯逆罪有下、中、上故，說棄恩皆成逆罪。或由母等田器法然。設彼無恩，但害其命，必應無間生地獄中。諸聰慧人咸作是說：世尊於法了達根源，作如是言，但應深信。」

Regarding "The field of virtues refers to the rest [...] therefore it constitutes an anantarya offense": this specifically explains the field of virtues. The field of virtues refers to the rest—the arhats, the Saṃgha, and the Tathāgata—because they possess all superior virtues and can generate superior virtues in others. Destroying the body upon which those superior virtues rely constitutes an anantarya offense. Furthermore, the *Nyāyānusāra* states: "If there are parents who, when their child is just born, abandon it on a path frequented by jackals and wolves in order to kill it, or use means within the womb intending to kill it, but through the force of determinate karma the child does not die—what benefaction do they have, such that abandoning them constitutes an anantarya? They must have had fears regarding livelihood and the like, and in urgent distress concerning the child, suddenly gave rise to a murderous intention; yet when abandoning it and so forth, they must have harbored compassion, their minds entangled in repeatedly longing for the child with love. If one abandons this benefaction, a lower anantarya offense touches [one]. In order to show that anantarya offenses have lower, middling, and higher [degrees], it is said that abandoning benefaction in all cases constitutes an anantarya offense. Alternatively, it is due to the inherent nature of the field and receptacle of the mother and so forth. Even if they had no benefaction, merely taking their life must result in birth in the uninterrupted hell. All wise persons say: 'The World-Honoured One thoroughly penetrated the root-source of dharmas; when he made such a statement, one must simply have deep faith.'"