瑜伽論記 14.60

14.60

The sixth explains not permitting ṣaṇḍhas and others to receive the ordination of leaving home. A ṣaṇḍha is entirely devoid of faculties, either naturally born without faculties or mutilated by others; these are collectively named ṣaṇḍha. A paṇḍaka is translated here as 'of much defilement', encompassing both having faculties and lacking faculties. The lower text says: naturally born without faculties is a ṣaṇḍha and also a portion of paṇḍaka; a paṇḍaka's virility may arise or not arise. One who is only a paṇḍaka having faculties mutilated by others: if not subjected to wrongdoing upon oneself by others, is solely a ṣaṇḍha; if defiled by others, then it encompasses both kinds, thus forming two propositions: 1. Solely a ṣaṇḍha and not a paṇḍaka: one mutilated without faculties who delights in being active and not receptive; 2. Solely a paṇḍaka and not a ṣaṇḍha: one having faculties whose virility may arise or not arise, etc.; 3. Both a ṣaṇḍha and a paṇḍaka: those naturally born without faculties or mutilated without faculties who delight in being both active and receptive are such. How is it known that one naturally born without faculties encompasses delighting in both active and receptive? By analogy with those mutilated without faculties, where it says not being defiled by others is solely named a ṣaṇḍha, while if defiled by others it is named both; thus we know that those naturally born without faculties encompass delighting in both active and receptive, and are designated both persons. However, regarding the differences in merit and so forth in their undertaking and guarding all trainings: this resolves an external objection. The thrust of the objection is that because the karmic retribution of a ṣaṇḍha and the like is inferior, the moral code they undertake does not contravene men or women. The thrust of the resolution says: if one undertakes the five precepts with an equal mind, there is no difference in merit.