俱舍論記 15.63

15.63

「依勝義苾芻密意作是說」者，說一切有部答。苾芻有二：一世俗苾芻，謂諸異生；二勝義苾芻，謂諸聖者。又解：有別解脫戒名世俗苾芻，有道共戒名勝義苾芻。經言犯重非苾芻者，依勝義苾芻密意作是說。言非苾芻，不依世俗言非苾芻，謂犯重人雖有戒體，畢竟無能證諸聖法，不可成彼勝義苾芻名非苾芻，非全捨戒名非苾芻。苾芻之名含於二種，不別顯說勝義苾芻，故言密意。沙門、釋子准此應知，故不別解。

"This was spoken with implicit intention based on the ultimate bhikṣu": The Sarvāstivāda replies. There are two kinds of bhikṣus: first, the conventional bhikṣu, which refers to ordinary beings; second, the ultimate bhikṣu, which refers to noble ones (āryas). Another explanation: One who possesses prātimokṣa vows is called a conventional bhikṣu, while one who possesses vows concurrent with the Path (mārgānusāri-saṃvara) is called an ultimate bhikṣu. When the sūtra states that one who commits a grave offense is not a bhikṣu, this was spoken with implicit intention based on the ultimate bhikṣu. Saying that he is 'not a bhikṣu' is not based on the conventional sense; it means that although the person who commits a grave offense has the essence of the precepts, he will ultimately be unable to realize the noble dharmas and cannot become that ultimate bhikṣu; thus he is called 'not a bhikṣu', but not that he has entirely abandoned the precepts. The designation 'bhikṣu' contains both types and did not specifically specify the ultimate bhikṣu; hence it is called 'implicit intention'. The terms śramaṇa and son of Śākya should be understood accordingly, and so are not explained separately.