俱舍論記 18.58

18.58

「論曰至恩等少故」者，釋上兩句。天授雖了八正是法、五是非法，為欲破僧，起虛誑語，顛倒顯示五法是法、八正非法。此無間中為最大罪，由此傷毀佛法身故，障世生天道及涅槃道。謂僧未合，一切世間應入聖、應得果、應離染、應漏盡，皆悉被遮。修習諸定、溫誦經典聞思等業，皆悉止息法輪不轉，皆身、心亂，故招無間一劫異熟。由此破僧，五無間中罪最為重。餘四無間罪如其次第，第五出佛身血，第三殺阿羅漢，第一殺母，此三如次後後漸輕。第二殺父最輕，恩等少故。等謂等取德。恩、德二田中，德田勝恩田，以彼德田能拔有情生死苦故，故於德田罪重恩田。就德田三中，破僧最重，害法身故，諸佛所師所謂法也。次出佛身血罪重，以佛功德勝阿羅漢故，又是師故。次害阿羅漢輕故，於德田中以後德少故所以罪輕，前德多故罪重。就恩田二種中，父恩少母。母懷長養，慈恩多故，母重父輕。

Regarding the passage from "The Śāstra says" up to "because [their] kindness and so forth are less": this explains the first two lines. Although Devadatta understood that the Noble Eightfold [Path] is the Dharma and the five [practices] are not the Dharma, in order to cause a schism in the Saṃgha he generated deceptive speech and perversely indicated that the five practices are the Dharma and the Noble Eightfold [Path] is not the Dharma. Among the immediate [retribution sins], this is the greatest offense, because thereby he damaged and destroyed the Buddha’s Dharma-body and obstructed the worldly path to birth in heaven as well as the path to nirvāṇa. That is to say, as long as the Saṃgha has not reconciled, all worldly beings who ought to enter noble status, attain the fruits, detach from defilement, or exhaust the outflows are completely blocked. Those who cultivate the various absorptions, review and recite the scriptures, and engage in hearing and thinking are completely halted; the wheel of the Dharma does not turn; and bodily and mental disturbances arise in all of them; therefore it incurs the ripening of a single eon in the Avīci Hell. Due to this, schism of the Saṃgha is the gravest offense among the five immediate [retribution sins]. The offenses of the remaining four immediate [retribution sins] follow in order: fifth is shedding the blood of a Buddha's body, third is slaying an arhat, and first is slaying one’s mother; these three gradually become lighter in that order. Second, slaying one’s father is the lightest, because [his] kindness and so forth are less. "And so forth" means including merit. Between the two fields of kindness and merit, the field of merit is superior to the field of kindness, because that field of merit is capable of uprooting the suffering of birth and death for sentient beings; therefore, an offense against the field of merit is graver than one against the field of kindness. Among the three within the field of merit, schism of the Saṃgha is the gravest because it harms the Dharma-body, for that which the Buddhas take as their teacher is the so-called Dharma. Next, shedding the blood of a Buddha's body is a grave offense because the Buddha’s virtues are superior to an arhat's, and moreover, he is the teacher. Next, slaying an arhat is lighter; within the field of merit, because the latter's virtues are fewer, the offense is therefore lighter, whereas because the former's virtues are greater, the offense is graver. Between the two kinds within the field of kindness, the father's kindness is less than the mother's. Because the mother conceives, bears, and nurtures, her compassionate kindness is greater; hence [the offense against] the mother is graver and [against] the father is lighter.