瑜伽論記 3.14

3.14

薩婆多師說：佛有宿業怨對故有，大乘示現。此五逆中，害父母壞恩田故，餘三皆是壞德田故，由此成逆，三乘通故。薩遮尼犍子經所說五逆，與此不同，唯大乘有，對機別故亦不相違。此五逆中破僧最重，壞功德法身故，障人天解脫道故，入聖得果離染漏盡皆悉備遮，乃至大千法輪不轉天人龍等身心亂故，定招無間一劫大罪，次出佛身血，次殺阿羅漢，次母，次父，後後漸輕，諸廣義門皆如俱舍第十八說。

The Sarvāstivādin masters state that the Buddha experiences this because of past karmic retribution, while the Mahāyāna holds it to be an expedient display. Among these five inexpiable deeds, harming father and mother destroys the field of gratitude; the other three all destroy the field of virtue. Hence they become inexpiable, being common to the three vehicles. What is spoken of as the five inexpiable deeds in the Satyakanirgrantha Sūtra differs from this, being found only in the Mahāyāna; because it targets different capacities, there is also no contradiction. Among these five inexpiable deeds, schism of the saṃgha is the gravest, because it destroys the Dharma-body of merits, obstructs the path of liberation for devas and humans, and completely blocks entry into noble attainment, realization of fruits, and freedom from taint and destruction of defilements; furthermore, the wheel of Dharma in the trichiliocosm is not turned, and the bodies and minds of devas, humans, and nāgas are thrown into turmoil; thus it definitely incurs the great transgression of an entire kalpa in the Avīci hell. Next is causing the Buddha's body to bleed; next is killing an arhat; next is mother; next is father—each subsequent one being progressively lighter. All the detailed explanations are as stated in the eighteenth fascicle of the Abhidharmakośa.