俱舍論記 18.24

18.24

「要所破僧至在如是時」者，釋忍異師道時名破，顯破僧時。言有餘聖道者，要所破僧忍彼異師提婆達多異佛世尊，又忍提婆達多異佛所說八支聖道有餘聖道。提婆達多作如是言：「我是大師，非沙門喬答摩。五法是道，非喬答摩所說八支聖道。」所破僧忍異師、異道，應說僧破在如是時。故《婆沙》一百一十六云「齊何當言法輪僧破？答：《施設論》說：提婆達多自為第五，皆共受籌，齊此當言法輪僧壞。復有說者，作表白已。復有說者，離所聞處。復有說者，離所見處。復有說者，離見聞處。如是說者，若由意樂誓受餘師，謂彼愚癡諸苾芻眾，由定意樂發如是心、作如是語：提婆達多是我大師，非佛世尊。齊此當言法輪僧壞。」言五法者，《正理》云「言邪道者，提婆達多妄說五事為出離道：一者不應受用乳等、二者斷肉、三者斷鹽、四者應被不截衣服、五者應居聚落邊寺（解云、乳等，等取酪、生蘇、熟蘇、醍醐，此五名著味。餘文可知）。」又《婆沙》一百一十六云「云何五法？一者盡壽著糞掃衣；二者盡壽常乞食；三者盡壽唯一坐食；四者盡壽常居逈露；五者盡壽不食一切魚肉、血味、鹽、蘇、乳等（《婆沙》五法與《正理》不同）。」

"It requires that the Saṃgha that is split […] at such a time" explains 'at the time of accepting another teacher's path, it is called a schism', revealing the time of the schism. When it speaks of 'having another noble path', it requires that the Saṃgha being split accepts that another teacher, Devadatta, is different from the Buddha, the World-Honoured One, and also accepts that, distinct from the eightfold noble path spoken of by the Buddha, there is another noble path taught by Devadatta. Devadatta spoke thus: 'I am the Great Teacher, not the śramaṇa Gautama. The five dharmas are the path, not the eightfold noble path taught by Gautama.' When the Saṃgha that is being split accepts the other teacher and the other path, one should say that the Saṃgha is split at such a time. Therefore the Vibhāṣā, fascicle 116, says: "At what point should it be said that the Saṃgha of the wheel of Dharma is split? Answer: The Prajñapti-śāstra says: 'Devadatta made himself the fifth, and they all received the voting-sticks together; at this point it should be said that the Saṃgha of the wheel of Dharma is broken.' Others say: after making the formal declaration (jñapti). Others say: upon departing from where it was heard. Others say: upon departing from where it was seen. Others say: upon departing from where it was seen and heard. The correct view is: when, due to intention, they vow to accept another teacher—meaning that those foolish bhikṣus, through a fixed intention, generate such a mind and utter such words: 'Devadatta is our Great Teacher, not the Buddha, the World-Honoured One'—at this point it should be said that the Saṃgha of the wheel of Dharma is broken." As for the five dharmas, the Nyāyānusāra says: "Regarding the wrong path, Devadatta falsely taught five things as the path of deliverance: first, one should not consume milk, etc.; second, one must cut off meat; third, one must cut off salt; fourth, one should wear unhemmed robes; fifth, one should reside in monasteries on the outskirts of villages. (An explanation says: 'Milk, etc.' includes curd, raw ghee, cooked ghee, and the clarification of ghee; these five are called attachment to flavors. The rest of the text is understandable.)" Furthermore, the Vibhāṣā, fascicle 116, says: "What are the five dharmas? First, wearing rag robes for one's whole life; second, constantly begging for food for one's whole life; third, eating only in a single sitting for one's whole life; fourth, constantly staying in the open air for one's whole life; fifth, not eating any fish, meat, blood, flavorings, salt, ghee, milk, etc., for one's whole life. (The five dharmas in the Vibhāṣā differ from the Nyāyānusāra.)"