俱舍論疏 18.31

18.31

「論曰至故成逆罪」，釋成逆緣。父母是恩田，餘三是德田。身是德依，故壞成逆。《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。』」

"The Śāstra says... hence constituting an anantarya offense", explaining the conditions that constitute an anantarya offense. Father and mother are fields of gratitude, while the other three are fields of merit. The body is the locus of merit; thus destroying it constitutes an anantarya. The Nyāyānusāra says: "If there are parents who, when their child is just born, abandon it on a road with jackals and wolves to kill it, or use means within the womb intending to kill it, yet through the force of determinate karma the child's life does not end—what gratitude do they possess, such that abandoning them constitutes an anantarya? They surely, through fears such as being unable to sustain life, generate the intention to kill when facing an emergency regarding the child. However, when abandoning it and so forth, they must cherish compassion and repeatedly entangle their minds with love and longing toward the child. If one abandons this gratitude, one is touched by a lesser anantarya offense; to show that anantarya offenses have lower, middle, and upper [degrees], it is said that abandoning gratitude constitutes an anantarya offense in every case. Alternatively, it is due to the inherent nature of the field and recipient such as the mother. Even supposing they possessed no gratitude, merely destroying their lives must cause one to be born in hell with immediate retribution. All wise persons make this statement: 'The World-Honoured One has thoroughly penetrated the root and source of phenomena; when he makes such a statement, one should simply believe it deeply.'"