瑜伽師地論略纂 13.85

13.85

The treatise says, "Complete paṇḍakas, partial paṇḍakas, and damaged paṇḍakas." As [explained in] the eighth fascicle of the Abhidharma[-samuccaya-vyākhyā], there are five kinds: from birth, by half-months, by jealousy, by sprinkling, and by removal. Here, sprinkling alone is absent, because here jealousy is divided into two—namely, being forced oneself and seeing another; that [other text] combines them into one, and sprinkling is of the class of jealousy, since their potency only arises upon obtaining another's semen and blood. "Ṣaṇḍhaka" here means having no capacity or potency of the faculty. "Paṇḍaka" here means desirous longing, because they take delight in others committing misconduct with them. For example, those from birth are called complete: they lack the faculty and take delight in others committing misconduct with them, hence they are called paṇḍakas; because they lack the capacity and potency of the faculty, they are called ṣaṇḍhakas—that is, their male potency never arises throughout their lives. The second takes delight in misconduct with themselves, hence they are called paṇḍakas; they have retention and grasping, so they are not ṣaṇḍhas, for in substance they possess the faculty's grasping, and the faculty's potency arises at times. Among those [by] removal there are two persons: these persons are unlike those from birth, who must entirely lack a male organ; those [by] removal formerly had a male organ, and though it is removed so that they lack an organ, their nature is not yet severed. If they do not take delight in others committing misconduct, they are not paṇḍakas; because they lack the potency of the faculty, they are called ṣaṇḍhakas. If they take delight in misconduct committed upon themselves, they are called paṇḍakas; because they lack the organ, they are also ṣaṇḍhakas. "Abiding differently": previously, because the mental inclination was impaired, it explained "abiding"; here, because one's own natural dharma is impaired, there is "different abiding." Although earlier and later the intention was not impaired, later on there is a distinct nature.