俱舍論記 18.156

18.156

「論曰至自性差別」者，釋上兩句。諸不善色身、語七支名為犯戒。此中性罪，立犯戒名。遮謂所遮非時食等，雖非性罪，而佛為護法及有情，別意遮止。為護法者，法謂正法。犯遮罪人為他說法，他不信受，因人撥法。佛為護法，別意遮止。為護有情者，謂護諸有情。若出家人犯此遮罪，一即他見譏謙獲罪重，二即他見輕慢不恭敬。佛意為護彼有情故，別意遮止。受戒者犯，亦名犯戒，簡性立遮。離性及遮，俱說名戒。此性及遮各有二種，謂表、無表，以身、語業為自性故。以此文證性、遮二戒各別有彼表、無表業。問：若以善心為女人說法過五六語，既是善心所發，云何名遮罪？解云：善心發邊名為善業，違教義邊名之為罪。應知遮罪總有二種：一者染心所起，謂墮惡趣；二者善、無記心所起，由非染故不墮惡趣，違教義邊雖名遮罪。論體非罪，罪、福二業由心成故。言不善色名犯戒者，據未離欲說。若不爾者，已離欲人為女人說法過五六語，既無欲染，如何犯遮罪耶？以此明知，非染心發亦名遮罪。語遮既然，身遮亦爾。

"The commentary states ... their own nature and distinctions": this explains the upper two lines. The unvirtuous corporeal forms of the seven bodily and vocal branches are termed "transgression of morality." Here, intrinsic offenses are established as "transgressions of morality." Prohibitions refer to prohibited [actions] such as eating at improper times; although these are not intrinsic offenses, the Buddha formulated prohibitions with a specific intention in order to protect the Dharma and sentient beings. "To protect the Dharma": "Dharma" refers to the true Dharma. When someone who commits a prohibited offense expounds the Dharma to others, they will not have faith in or accept it, and will repudiate the Dharma on account of the person. In order to protect the Dharma, the Buddha formulated prohibitions with a specific intention. "To protect sentient beings": this means protecting sentient beings. If a renunciant commits this prohibited offense: first, others seeing it will criticize and reproach them, incurring heavy guilt; second, others seeing it will hold them in contempt and lack respect. Because the Buddha's intention was to protect those sentient beings, he formulated prohibitions with a specific intention. When one who has received the precepts violates them, it is also termed "transgression of morality," distinguishing intrinsic [offenses] and establishing prohibitions. Abstaining from both intrinsic and prohibited [offenses] is called "morality." Both the intrinsic and the prohibited have two kinds, namely vijñapti and avijñapti, because bodily and vocal actions constitute their intrinsic nature. This text proves that the two moralities, intrinsic and prohibited, each separately possess those vijñapti and avijñapti actions. Question: If one expounds the Dharma to a woman for more than five or six sentences with a wholesome mind, since it is initiated by a wholesome mind, why is it called a prohibited offense? Explanation: In terms of being initiated by a wholesome mind, it is called a wholesome action; in terms of violating the teaching, it is called an offense. It should be understood that prohibited offenses are of two kinds in total: first, those arisen from a defiled mind, which cause one to fall into the evil destinies; second, those arisen from a wholesome or neutral mind, which do not cause one to fall into the evil destinies because they are not defiled, although they are called prohibited offenses in terms of violating the teaching. In terms of their intrinsic nature they are not offenses, because the two actions of offense and merit are accomplished by the mind. The statement that unvirtuous corporeal forms are termed "transgression of morality" is spoken with reference to those who have not yet become detached from desire. Were it not so, when one who is already detached from desire expounds the Dharma to a woman for more than five or six sentences, since they lack the defilement of desire, how could they commit a prohibited offense? From this it is clearly known that that which is initiated by an undefiled mind is also called a prohibited offense. As it is with vocal prohibitions, so it is with bodily prohibitions.