瑜伽師地論略纂 4.6

4.6

Regarding the five acts of immediate retribution (ānantarya-karma), the sixtieth [fascicle] explains: One is false speech, namely, creating a schism in the Saṅgha; four are bodily actions, among which three are taking life, and one is the preparatory action (prayoga) of taking life, namely, causing blood to flow from a Buddha's body. As applicable, bodily and vocal actions constitute their self-nature. First, the schism of the Saṅgha takes non-concordance among the mental dharmas not associated with the mind (citta-viprayukta-saṃskāra) within the Saṅgha broken apart as its essence; it is neutral without concealment (anivṛtāvyākṛta), relies on the ripening consciousness (vipākavijñāna), and is so because of discordance regarding the wheel of the Dharma and the like. That which accomplishes the schism is false speech, and it receives its name from its fruit, being termed 'creating a schism in the Saṅgha.' Second, [the perpetrator] must be a monk (bhikṣu), not a layperson. Third, one driven by view, not one driven by passion. Fourth, one of pure practice, not one who violates the precepts, because [the latter's] words lack authority and solemnity. Fifth, the schism occurs in a different location, not before the Buddha, because the Tathāgatas are difficult to slight or press. Sixth, it splits ordinary people (pṛthagjana), not noble ones (ārya). Seventh, at the time of accepting another teacher's holy path—meaning that five dharmas are the path, and the Eightfold Noble Path is not the path. Eighth, it definitely does not last past one night: schism in the Saṅgha of the wheel of the Dharma can obstruct the holy wheel of the Dharma and destroy the concord of the Saṅgha. Ninth, schism regarding the wheel of the Dharma occurs only in this continent [Jambudvīpa], because a Buddha is present; schism regarding karmic assembly-acts (karmavācanā) is common to three continents, because the teachings are present. Tenth, a schism regarding the wheel of the Dharma requires at least nine persons, as those being split form two groups and the one causing the split makes one; a schism regarding karmic assembly-acts requires at least eight persons, dividing into two quorums, and there is no objection to more. Eleventh, after the initial attainment of the path, when about to enter nirvāṇa, when the boils of wrong view and precept violation have not yet arisen, when the primary pair of śamatha and vipaśyanā have not yet been established, after the Buddha's passing, and before the precepts have been formulated—in these six stages there is no schism regarding the wheel of the Dharma; only aside from these other times can a schism in the Saṅgha occur. The *Kośa* verse says: 'At the beginning, at the end, before the boils and the pair, after the Buddha's passing, and before the precepts are formulated; in these six stages, there is no schism in the Saṅgha of the wheel of the Dharma.' This is something that occurs in transformation lands (nirmāṇa-kṣetra); in reward lands (saṃbhoga-kṣetra) there might be Amitābha, and Devadatta's name is calm. Alternatively, in the reward Buddha there is none, but in the transformation Amitābha there is. The Sarvāstivādin masters hold that it occurs because the Buddha has past karmic enmity, whereas the Mahāyāna holds that it is an expedient manifestation. Among these five heinous deeds, harming one's father and harming one's mother destroy the field of gratitude; the remaining three all destroy the field of merit. On this account they constitute heinous deeds, being common to the three vehicles. What is explained as the five heinous deeds in the *Satyakanirgranthasūtra* differs from this and belongs only to the Mahāyāna, differing according to capacity, so they do not contradict each other. Among these five heinous deeds, creating a schism in the Saṅgha is the gravest, because it destroys the dharmakāya of virtues and obstructs the path of liberation for gods and humans; entering the noble state to attain the fruits, and leaving defilement to exhaust the outflows, are all blocked, up to the point that the wheel of Dharma does not turn in the trichiliocosm, and the bodies and minds of gods, humans, nāgas, and others are thrown into turmoil; thus it definitely incurs all the great sins of immediate retribution. Next is shedding the blood of a Buddha's body; next is killing an arhat; next is mother, and next is father, each subsequent one becoming progressively lighter. The various detailed expositions are all as explained in fascicle 18 of the *Kośa*.