釋氏要覽 1.386

1.386

婆沙論云。盡形壽律儀。由四緣捨。一捨所學（即捨戒）。二二形生（即男變女女變男時）。三斷善根（謂受惡戒邪見）。四捨眾同分（即身死）或六緣同此（業疏問云。此識種子即應能為未來後習何得言形終戒捨。答種由思生。要期是願。願得盡形壽持今壽終則戒捨。增輝記云。思心之上熏成種子設至命終心心所法傳至中有思種功德招感善果。此終不失今言形終捨者。但捨受戒時要期語者謂受戒言盡形壽能持不犯等語故順正理論云於命終後雖有要期而不能生別解脫戒無加行故無憶念故乃齊此捨矣）。

The Vibhāṣā-śāstra states: 'The lifelong discipline (saṃvara) is relinquished due to four conditions: first, relinquishing what was learned (that is, relinquishing the precepts); second, the arising of two physical forms (that is, when male turns into female or female turns into male); third, severing the roots of goodness (namely, receiving evil precepts or holding wrong views); fourth, relinquishing the common status of the group (nikāya-sabhāgatā; that is, bodily death).' Alternatively, six conditions are identical to this (the Yieshu asks: 'Since this seed in consciousness should be able to serve as subsequent habituation for the future, why say that the precepts are relinquished when physical form ends?' The answer says: 'Seeds arise from intention; the binding resolution is an aspiration. The aspiration was to hold them for the duration of life; now that life has ended, the precepts are relinquished.' The Zenghui ji states: 'Seeds are perfumed into being upon the intending mind; even when life ends, the mind and mental factors pass into the intermediate existence (antarābhava), and the merit of the intention-seeds brings about wholesome fruits. This is never lost. What is now called relinquishment at the end of physical form refers only to relinquishing the words of the binding resolution at the time of receiving the precepts; that is, the words spoken at ordination such as "I can uphold them for the duration of life without violating them." Therefore, the Nyāyānusāra states: "After the end of life, although the binding resolution existed, it cannot generate the prātimokṣa precepts, because there is no preliminary application and no recollection." It is precisely up to this point that they are relinquished').