俱舍論記 18.31

18.31

「論曰至無破法輪」者，皰謂瘡皰，邪戒、邪見名為二皰。邪戒謂說五法是道，邪見謂撥佛八正非道。餘文可知。又《婆沙》一百一十六云「非初、後者，由此二時諸苾芻眾於聖教中和合一味不可破壞。非於二皰未出時者，謂聖教中未生戒、見二種皰時。非未和合共結界時者，要一界內有二部僧別住異忍，方名破僧故。非未建立第一雙者，謂未建立第一雙時，定無能破法輪僧者。諸佛法爾皆有第一雙賢聖弟子，若有破壞法輪僧已，不經日夜，此第一雙還令和合。非於大師涅槃後者，若於大師般涅槃後，作如是言：我是大師非如來者。咸共責言：大師在世汝何不言我是大師，今涅槃後乃作是語？是故決定於此六時法輪不壞，於所餘時法輪可壞。」

Regarding "The commentary says: [...] there is no schism of the wheel of the teaching": "Blisters" refers to ulcerous blisters; wrong precept and wrong view are termed two blisters. "Wrong precept" refers to asserting that the five dharmas are the path; "wrong view" refers to rejecting the Buddha's eightfold noble [path] as not being the path. The rest of the text is clear. Furthermore, fascicle 116 of the *Vibhāṣā* states: "It is not in the initial or final [periods], because in these two periods the assembly of bhikṣus is harmonious and of a single flavor within the holy teaching, and cannot be divided. It is not when the two blisters have not yet erupted, which refers to when the two kinds of blisters—of precepts and views—have not yet arisen within the holy teaching. It is not when [the Saṃgha] has not yet harmoniously established a boundary together, because there must be two groups of monks within a single boundary dwelling separately with different convictions for it to be called a schism of the Saṃgha. It is not when the foremost pair has not yet been established, which means that when the foremost pair has not yet been established, there is definitely no one capable of causing a schism in the Saṃgha of the wheel of the teaching. It is the inherent nature of all Buddhas to have a foremost pair of noble disciples; if anyone were to cause a schism in the Saṃgha of the wheel of the teaching, before a day and night has passed, this foremost pair would bring about harmony again. It is not after the Great Teacher's nirvāṇa, because if after the Great Teacher entered parinirvāṇa someone were to say, 'I am the Great Teacher, not the Tathāgata,' all would reproach him together, saying: 'When the Great Teacher was in the world, why did you not say "I am the Great Teacher"? Now after his nirvāṇa you make such a statement?' Therefore, it is determined that during these six times the wheel of the teaching cannot be broken, whereas during the remaining times the wheel of the teaching can be broken."