俱舍論記 14.12

14.12

「由形改轉至非異三體」者，舉頌正答。如轉根時，戒無捨、得，但名有異。謂轉根位者，若苾芻轉根為女，令本苾芻律儀名苾芻尼律儀；若苾芻尼轉根為男，令本苾芻尼律儀名苾芻律儀。問；苾芻與尼戒多少別，如何轉根名異體同？解云：男、女不同，開、遮有異，隨緣別故，或說二百五十、說或五百，論其七支戒體皆等。又解：據本七支，兩眾戒等，若論遮戒，多少有異。雖遮有異，先受戒時兩眾互得。所以者何？苾芻及尼俱作誓言諸惡皆斷，由斯願力互得遮戒。雖皆互得，由緣別故持犯不同，制罪各別。又解：論遮戒體，多少不同。未轉根時，若受此類戒，即得此類戒。於轉根位，至彼類中非別得遮。雖無遮戒，由違教故亦結彼罪。若勤策轉根為女，令本勤策律儀名勤策女律儀；以未得六法或未重受教約六法，所以不名正學。若勤策女及正學轉根為男，令本勤策女律儀及正學律儀名勤策律儀，以彼十戒及與六法俱同勤策十種戒故。若近事轉根為女，令本近事律儀名近事女律儀；若近事女轉根為男，令本近事女律儀名近事律儀。近住日夜，雖有轉根，以不別立男、女二名，故不別說。非轉根位有捨先得律儀因緣，以無四種捨因緣故。非轉根位有得先未得律儀因緣，以無受戒因緣故。苾芻尼、勤策女、正學、近事女四律儀，非異苾芻、勤策、近事三體。

As for 'Due to the transformation of bodily form [...] they are not separate from the three substances': this cites the stanza in direct answer. For example, when the faculty transforms, there is no abandoning or acquiring of the precepts; only the name differs. That is, at the time of faculty transformation: if a bhikṣu transforms faculties to become a woman, it causes his original bhikṣu restraint to be called the bhikṣuṇī restraint; if a bhikṣuṇī transforms faculties to become a man, it causes her original bhikṣuṇī restraint to be called the bhikṣu restraint. Question: The precepts of a bhikṣu and a bhikṣuṇī differ in number; how can it be that upon faculty transformation the names differ while the substance is the same? The explanation says: men and women differ, and permissions and prohibitions vary; because of varying conditions, they are said to be two hundred and fifty, or five hundred, but in terms of their seven limbs, the precept-substances are entirely equal. Another explanation: based on the root seven limbs, the precepts of the two assemblies are equal; but in terms of the prohibitive precepts, they differ in number. Although the prohibitive precepts differ, when the precepts were first received, the two assemblies mutually acquired them. Why is that? Both bhikṣus and bhikṣuṇīs make the vow to sever all evils; by the power of this vow, they mutually acquire the prohibitive precepts. Although both mutually acquire them, due to distinct conditions, their observance and violation differ, and the prescribed offenses are distinct. Another explanation: regarding the substance of the prohibitive precepts, they differ in number. Before the faculty transforms, if one receives this category of precepts, one acquires this category of precepts. At the time of faculty transformation, upon entering that category, one does not separately acquire the prohibitive precepts; although there are no prohibitive precepts, because of transgressing the teaching, one also incurs that offense. If a śrāmaṇeraka transforms faculties to become a woman, it causes his original śrāmaṇeraka restraint to be called the śrāmaṇerikā restraint; because she has not acquired the six dharmas or has not repeatedly received instruction and restriction regarding the six dharmas, she is not called a śikṣamāṇā. If a śrāmaṇerikā or a śikṣamāṇā transforms faculties to become a man, it causes her original śrāmaṇerikā restraint and śikṣamāṇā restraint to be called the śrāmaṇeraka restraint, because those ten precepts and the six dharmas are both identical to the ten kinds of precepts of the śrāmaṇeraka. If an upāsaka transforms faculties to become a woman, it causes his original upāsaka restraint to be called the upāsikā restraint; if an upāsikā transforms faculties to become a man, it causes her original upāsikā restraint to be called the upāsaka restraint. As for the day-and-night upoṣadha, although there is faculty transformation, because separate names for male and female are not established, it is not spoken of separately. At the time of faculty transformation, there are no causes or conditions for abandoning previously acquired restraints, because the four kinds of abandoning conditions are absent. At the time of faculty transformation, there are no causes or conditions for acquiring previously unacquired restraints, because the causes and conditions for receiving precepts are absent. The four restraints of bhikṣuṇī, śrāmaṇerikā, śikṣamāṇā, and upāsikā are not separate from the three substances of bhikṣu, śrāmaṇeraka, and upāsaka.