Visuddhimagga XXII-88

Yathā pana tasseva rukkhassa pupphaphalādīsu nibbinno koci puriso catūsu disāsu maṇḍūkakaṇṭakaṃ nāma visakaṇṭakaṃ ākoṭeyya, atha so rukkho tena visasamphassena phuṭṭho pathavīrasaāporasānaṃ pariyādiṇṇattā appasavanadhammataṃ āgamma puna santānaṃ nibbattetuṃ na sakkuṇeyya, evameva khandhapavattiyaṃ nibbinno kulaputto tassa purisassa catūsu disāsu rukkhe visayojanaṃ viya attano santāne catumaggabhāvanaṃ ārabhati.

又如有人厌恶某树的花果等，用一种叫做曼陀伽刺（一种鱼的刺）的毒刺，刺进此树的四方，此树因被那毒所触，被侵夺了地味和水味，当然不能生育及继续生长了。如是厌恶于诸蕴转起的善男子于自己的相续中而开始修习四道，正如那人加毒于树的四方。

Ñ(XXII,88): But some man who felt revulsion for that same tree's flowers, fruits, etc., might puncture it on four sides with the poison thorn called 'maṇḍūka thorn', and then the tree, being poisoned, would be no more able to prolong its continuity since it would have become barren with the contamination of the essences of humus and water.

So too the clansman who feels revulsion (dispassion) for the occurrence of aggregates, undertakes to develop the four paths in his own continuity which is like the man's application of poison to the tree on all four sides.

Athassa so khandhasantāno tena catumaggavisasamphassena sabbaso vaṭṭamūlakakilesānaṃ pariyādiṇṇattā kiriyabhāvamattaupagatakāyakammādisabbakammappabhedo hutvā āyatiṃ punabbhavānabhinibbattanadhammataṃ āgamma bhavantarasantānaṃ nibbattetuṃ na sakkoti. Kevalaṃ carimaviññāṇanirodhena nirindhano viya jātavedo anupādāno parinibbāyati, evaṃ bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ.

此蕴的相续被四道的毒触所触之时，因被剥夺了一切轮转根本的烦恼，至身业等一切种类的业成为唯作的状态，到达了不再生于未来的有，[PTS 689]则自然不能发生于他有（来世）的相续了。只由最后识之灭、如无薪之火，于无取而般涅盘。如是当知地与得地之差别。

Ñ: Then the continuity of his aggregates is rendered incapable of prolonging the continuity to a subsequent becoming. It is now unproductive of future becoming since all the kinds of kamma beginning with bodily kamma are now merely functional: for the effect of the four paths' poison has entirely exterminated the defilements that are the root of the round. [689] Being without clinging, he inevitably attains with the cessation of the last consciousness the complete extinction [of nibbana], like a fire with no more fuel. This is how the difference between the soil and what has soil should be understood.