俱舍論記 3.10

3.10

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.