俱舍論頌疏論本 14.15

14.15

形轉名異故者，釋其所由也。形謂形相，即女、男根但由形轉，名有異故，戒體無別。謂轉根位，令本苾芻戒名苾芻尼律儀，或苾芻尼戒名苾芻律儀，令本勤策戒名勤策女律儀，或勤策女及正學戒名勤策律儀，令本近事戒為近事女律儀，或近事女戒為近事律儀。故論云：「非轉根位有捨先得，得先未得律儀因緣，故四律儀非異三體（解云：捨戒因緣總有四種捨，得戒因緣謂從他受等。今轉根位非四捨攝，故非有捨先得戒因緣也。又轉根位無得先未得戒之因緣，故知尼等四戒不異苾芻等三體也）。」問：「若從近事受勤策戒，復從勤策受苾芻戒，此三律儀為由，增足遠離方便，立別別名。如隻金錢加一名雙，或五錢上加五名十，十上加十成二十耶？為此三戒其體各別具足頓生？」答：「三種律儀其體各別，具足頓生，故於苾芻身中有二百六十五戒俱時而轉。」問：「三種律儀同不殺等，既爾相望，同類何別？」答：「由因緣別，相望有異。因謂求戒，心名因也。本求五戒等，心有別也。緣謂戒師名緣，如五戒從一人受，十戒從兩師受，大戒從十師受，緣有別也。以諸遠離依因緣發，故因緣別，遠離有異，戒名遠離，遠離惡也。又論云：『若無此事，捨苾芻律儀，爾時則應三律儀皆捨，前二攝在後一中故。既不許然，故三各別。然此三種互不相違，於一身中俱時而轉，非由受後捨前律儀，勿捨苾芻戒便非近事等（解云：捨苾芻時，既名近事等，明知三戒俱時轉也）。』」

"Because names differ by change of bodily sex" explains the reason. "Bodily sex" refers to physical appearance, namely the female or male faculty. Merely due to the transformation of sex, the names differ, but the precept-entity is not distinct. That is to say, at the time the faculty transforms, the original bhikṣu precepts come to be called the bhikṣuṇī discipline, or the bhikṣuṇī precepts come to be called the bhikṣu discipline; the original novice monk precepts come to be called the novice nun discipline, or the novice nun and probationer precepts come to be called the novice monk discipline; the original lay male precepts come to be the lay female discipline, or the lay female precepts come to be the lay male discipline. Therefore the treatise says: "At the time the faculty transforms, there are no causes or conditions for relinquishing what was previously acquired or acquiring a discipline not previously acquired; therefore, the four disciplines are not distinct from the three entities (Explanation: The causes and conditions for relinquishing precepts comprise four kinds of relinquishment in total; the causes and conditions for acquiring precepts refer to receiving them from another, etc. Now, the time of faculty transformation is not subsumed under the four relinquishments; therefore, it does not possess the causes and conditions for relinquishing previously acquired precepts. Moreover, at the time of faculty transformation there are no causes or conditions for acquiring precepts not previously acquired; hence we know that the four precepts of nuns and so forth are not distinct from the three entities of monks and so forth)." Question: "If from being a lay follower one receives the novice precepts, and again from a novice one receives the bhikṣu precepts, are these three disciplines given distinct names merely due to augmenting the preparatory means of abstinence—just as adding one to a single gold coin makes a pair, or adding five to five coins makes ten, and adding ten to ten becomes twenty? Or do these three precepts each have distinct entities that arise suddenly and completely?" Answer: "The three disciplines each have distinct entities and arise suddenly and completely; therefore, within the person of a bhikṣu, two hundred and sixty-five precepts operate simultaneously." Question: "The three disciplines share non-killing, etc.; this being so, when compared with one another, how do they differ within the same category?" Answer: "They differ relative to one another because of their causes and conditions. 'Cause' refers to the mind seeking the precepts; the original minds seeking the five precepts, etc., differ. 'Condition' refers to the precept master; for example, the five precepts are received from one person, the ten precepts are received from two masters, and the full precepts are received from ten masters; thus the conditions differ. Because all abstinences are initiated depending on causes and conditions, when causes and conditions differ, the abstinences differ; precepts are called abstinences because they abstain from evil. Furthermore, the treatise says: 'If this were not the case, when relinquishing the bhikṣu discipline, one would then have to relinquish all three disciplines, because the prior two would be subsumed within the latter one. Since this is not accepted, the three are each distinct. Yet these three do not conflict with one another and operate simultaneously within a single person; one does not relinquish a prior discipline by receiving a subsequent one, lest relinquishing the bhikṣu precepts would entail no longer being a lay follower, etc. (Explanation: Since upon relinquishing the bhikṣu [precepts] one is still called a lay follower, etc., it is clear that the three precepts operate simultaneously).'"