[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821) › 3.10 # 俱舍論記 3.10 俱舍論記 3.10 - **Language:** Classical Chinese ### [3.10](https://indike.org/pramana/in.bauddha.taisho.1821.3.10) 「有說此於至諸清淨法」者，敘異說。於二增上，此男、女根隨成就一，於染、於淨有增上用，故言於二。於染增上，謂得不律儀，造無間業，能斷善根；於淨增上，謂得律儀，得果離染。彼扇搋等即無是事，增上染、淨俱依勝身，此身劣故非彼所依，如鹹鹵田不生穢草，故無不律儀、無五無間、無斷善根諸雜染法。如鹹鹵田嘉苗不植，是故亦無律儀，亦無得果，亦無離染諸清淨法。一一別明，如〈業品〉說。應知扇搋、半擇俱名黃門，故〈業品〉云「二黃門二形，扇搋唯無根。」無根有二：一本性扇搋、二損壞扇搋。半擇唯有根，有根有三：一嫉妬、二半月、三灌灑。又解：扇搋唯無根，半擇通有根、無根，本性損壞亦通半擇。若作此解，半擇迦寬，扇搋迦挾。若是扇搋即是半擇，有是半擇非扇搋，謂嫉妬、半月、灌灑。故《對法論》第八云「又半擇迦有五種，謂生便半擇迦、嫉妬半擇迦、半月半擇迦、灌灑半擇迦、除去半擇迦。」解云：生便，謂本性。嫉妬，謂見他行婬男勢方起。半月，謂半月能為男事，半月不能。灌灑，謂澡浴等灌灑男勢方起。除去，謂被損壞。問：若扇搋、半擇本性損壞無男根者，何故《婆沙》九十解離欲名丈夫四句中云「或有成就男根而不名丈夫，如扇搋、半擇迦等。」解云：男根有二，一丈夫男根、二非丈夫男根。言扇搋等不成者，據丈夫男根有志氣者；言扇搋等成就者，據非丈夫男根無志氣者，又解：男根有二：一具足成，謂有勢力能離欲等；二不具足成，謂無勢力不能離欲等。言不成者據初說，言成者據第二說。又解：從多分說，雖扇搋不成男根，以半擇、二形成就男根。彼言扇搋者，同文故來。等者，等取二形。 > Regarding \[the passage\] "Some say that in these... all pure dharmas": this recounts an alternative view. In two kinds of predominance, whichever of these male and female faculties is attained has a predominant function with respect to defilement and with respect to purity; hence it says "in two". Predominant in defilement means attaining non-restraint (asaṃvara), creating immediate-retribution karma (ānantarya-karma), and being able to sever the roots of wholesomeness; predominant in purity means attaining restraint (saṃvara), attaining the fruits \[of the path\], and separating from defilement. The ṣaṇḍha and so forth have no such things. Predominant defilement and purity both rely on an excellent body; because this \[type of\] body is inferior, it is not a basis for them—just as a saline field does not grow foul weeds, so there is no non-restraint, no five immediate retributions, and no severing the roots of wholesomeness, which are defiled dharmas; just as in a saline field fine sprouts are not planted, so there is also no restraint, no attaining of fruits, and no separation from defilement, which are pure dharmas. Each is explained separately, as stated in the "Karma-nirdeśa". One should know that both ṣaṇḍha and paṇḍaka are called eunuchs (huángmén); therefore the "Karma-nirdeśa" states: "Two kinds of eunuchs and hermaphrodites; the ṣaṇḍha is exclusively without faculties." Those without faculties are of two kinds: first, innate ṣaṇḍhas; second, mutilated ṣaṇḍhas. The paṇḍaka is exclusively with faculties; those with faculties are of three kinds: first, jealous \[paṇḍakas\]; second, half-month \[paṇḍakas\]; third, irrigated \[paṇḍakas\]. Another explanation: the ṣaṇḍha is exclusively without faculties, while the paṇḍaka applies to both with faculties and without faculties; innate and mutilated also apply to the paṇḍaka. If interpreted this way, paṇḍaka is broad and ṣaṇḍha is narrow. If one is a ṣaṇḍha, one is a paṇḍaka; there are those who are paṇḍakas but not ṣaṇḍhas, namely the jealous, half-month, and irrigated. Therefore the Abhidharmasamuccaya, fascicle eight, states: "Furthermore, paṇḍakas are of five kinds: namely innate paṇḍakas, jealous paṇḍakas, half-month paṇḍakas, irrigated paṇḍakas, and excised paṇḍakas." Explanation: "innate" means by original nature; "jealous" means the male vigor arises only upon seeing another engaging in sexual intercourse; "half-month" means capable of male activities for half a month, but not for the other half; "irrigated" means the male vigor arises only upon bathing, washing, and irrigation; "excised" means being mutilated. Question: If the innate and mutilated among ṣaṇḍhas and paṇḍakas lack male faculties, why does the Mahāvibhāṣā, fascicle ninety, in explaining the four propositions on being free from desire being called a 'man', state: "There may be one who achieves the male faculty but is not called a man, such as ṣaṇḍhas, paṇḍakas, and so forth"? Explanation: Male faculties are of two kinds: first, the male faculty of a man; second, the male faculty of a non-man. Saying that the ṣaṇḍha and so forth do not achieve it is based on the male faculty of a man who possesses ambition and vitality; saying that the ṣaṇḍha and so forth achieve it is based on the male faculty of a non-man who lacks ambition and vitality. Another explanation: male faculties are of two kinds: first, complete attainment, meaning having the capacity to separate from desire and so forth; second, incomplete attainment, meaning lacking the capacity and being unable to separate from desire and so forth. Saying that it is not attained is based on the first explanation; saying that it is attained is based on the second explanation. Another explanation: speaking from the majority, although a ṣaṇḍha does not achieve the male faculty, the paṇḍaka and the hermaphrodite (ubhayavyañjanaka) do achieve the male faculty. Its mentioning the ṣaṇḍha is included because of the parallel phrasing. "And so forth" includes hermaphrodites. > — English (machine translation) (machine translation) - [Previous: 3.9](https://indike.org/pramana/in.bauddha.taisho.1821.3.9) - [Next: 3.11](https://indike.org/pramana/in.bauddha.taisho.1821.3.11) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1821.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1821~en-mt.3.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1821.3.10](https://indike.org/pramana/in.bauddha.taisho.1821.3.10) · Pramāṇa