瑜伽論記 14.89

14.89

三藏云：準菩薩地犯罪捨要上品心犯方失，此亦如是，此不成釋。如菩薩地上品心無慚愧故，此聲聞戒中但犯即失，不論上中下心皆越教故，皆犯性罪故，或由形沒二形生故者，形沒及二形生各別為緣，應是六緣，以俱明形類故，總立一緣。一解：無形不捨戒，如漸命終者得入見道亦應不捨戒故。備云：先轉比丘作比丘尼，後女根沒二形生故，總作一緣。正法隱沒雖無新受先受不捨者，還同小論。

The Tripiṭaka Master [Xuanzang] said: Following the Bodhisattvabhūmi, relinquishing through committing a transgression requires committing it with an upper-grade mind before they are lost; here it is also like this. [However,] this is not an adequate explanation: just as in the Bodhisattvabhūmi it is due to an upper-grade mind being shameless, in these śrāvaka precepts they are lost simply upon committing [the act], without discussing whether the mind is upper, middle, or lower, because all transgress the teaching and all commit an inherently transgressive act. As for 'or due to the disappearance of physical gender characteristics or the arising of dual physical characteristics,' the disappearance of gender characteristics and the arising of dual physical characteristics are each distinct conditions; they should be six conditions, but because both explain categories of physical characteristics, they are established collectively as one condition. One explanation holds: [merely having] no gender characteristics does not relinquish the precepts, just as one who gradually dies can still enter the path of seeing, so they should likewise not relinquish the precepts. Bei says: First the bhikṣu transitions into a bhikṣuṇī, and later the female organ disappears and dual characteristics arise; therefore they are collectively made into one condition. As for 'when the True Dharma disappears, though there is no new receiving, what was previously received is not relinquished,' this is also identical to the Hīnayāna treatises.