瑜伽師地論略纂 1.66

1.66

斷善根，文有二：初明緣多少，後依斷現、種差別，或五緣，或六緣。一、利根；二、意樂惡；三、逢惡友；四、邪見重；五、行惡無畏；六、於眾生為慈悲。謂利根者內自思搆，邪見猛利，不怖眾惡，不生慈愍，便斷善根。此名因力而善根斷，則五緣斷。若更逢惡友，順惡意樂而斷善根，此名緣力而善根斷，則六緣斷。要利根方斷，鈍根不能；廣惡意樂斷，狹意不能；要是欲界，非上二；三天下，非北洲；人，非天。《對法》第一云：唯欲界上上品邪見能斷善根，非餘故；唯苦、集下邪見，非於滅、道；或通四諦下邪見，通行相者，非餘。要無慚愧，俱不怖惡，非餘二性；要不慈悲眾生，樂損害，非拔濟。依此因力方斷善根故，緣力必由近惡友故。阿顛底迦畢竟之人、一闡底迦有種姓者，《對法論》說二俱斷善根。根有二：一、種子；二、現行。唯斷現行，非種子。折伏勢力，令不起現行，名之為斷，非斷種子。唯斷生得，非加行善，加行善勝前方便時已不起故。唯斷欲界，亦兼三界，已斷樹根，莖等死故、令勢遠故。為九品斷，非一剎那，擬宜無間斷，非如道害。

The severing of wholesome roots has two textual sections: first, explaining the number of conditions; second, distinguishing between severing manifest activity and seeds, as either five conditions or six conditions. First, sharp faculties; second, evil inclination; third, encountering bad friends; fourth, heavy wrong views; fifth, fearless practice of evil; sixth, lack of compassion toward sentient beings. That is, one of sharp faculties reflects internally, possessing fierce wrong views, without fear of evil deeds, without giving rise to pity, and thus severs wholesome roots. This is called the severing of wholesome roots through the power of causes, which is severing through five conditions. If one further encounters bad friends and severs wholesome roots in accordance with an evil inclination, this is called the severing of wholesome roots through the power of conditions, which is severing through six conditions. It requires sharp faculties to sever; dull faculties cannot. It is severed by a broad evil inclination; a narrow intention cannot. It must be in the desire realm, not the upper two; across the three continents, not the Northern Continent; among humans, not gods. The first fascicle of the Abhidharmasamuccaya states: Only the highest-of-the-high wrong views of the desire realm can sever wholesome roots, not others; only wrong views under suffering and origination, not under cessation and the path; or it extends to wrong views under the four truths that share in their aspects, not others. It requires a lack of shame and conscience, both without fear of evil, not the other two natures; it requires a lack of compassion toward sentient beings, taking pleasure in harming and not in rescuing. Based on this power of causes one severs wholesome roots; the power of conditions necessarily depends on intimacy with bad friends. For both the tyantika (incurable) person and the icchantika who possesses gotra, the Abhidharmasamuccaya says both sever wholesome roots. Roots are of two kinds: first, seeds; second, manifest activity. One severs only manifest activity, not seeds. Suppressing its force so that it cannot give rise to manifest activity is called 'severing', not severing the seeds. One severs only inborn [wholesomeness], not applied wholesome roots, because superior applied wholesomeness has already ceased to arise at the time of the preliminary expedient. It severs only the desire realm, yet also encompasses the three realms, just as when a tree's roots are cut, the stem and other parts die, and because its force is rendered distant. It is severed through nine grades, not in a single moment, severed with intention without interval, not as by a path's destruction.