俱舍論記 14.116

14.116

「論曰至便發律儀故」者，釋初句。引《大名經》明發戒時。至慈悲護念，爾時即發近事律儀。此即釋經顯發戒時。「稱近事等言便發律儀故」者，此即釋頌，明發戒時。又解：前即引經總顯，後即略結。又解：重釋爾時發戒。何理得知爾時發戒？由彼自稱近事等言，故知爾時便發五戒。若不發戒，彼寧自稱近事等言？又解：此文屬下，將欲更引經證，故先標宗。准此經文，受三歸已猶未發戒，要至慈悲護念方始發戒。

"The treatise states: ... because stating that one is an upāsaka, etc., immediately brings forth the moral discipline" explains the first line [of the verse]. It cites the Mahānāma-sūtra to clarify the time when the moral discipline arises. When one arrives at "compassionately protect and remember [me]," at that very time the lay discipline (upāsaka-saṃvara) is brought forth. This is explaining the sūtra to show the time when the moral discipline arises. "Because stating that one is an upāsaka, etc., immediately brings forth the moral discipline" explains the verse, clarifying the time when the discipline arises. Another explanation is: the preceding cites the sūtra to indicate it broadly, and the latter briefly concludes. Another explanation is: it re-explains the arising of the moral discipline at that time. By what reasoning is it known that the discipline arises at that time? Because one personally pronounces the words, "I am an upāsaka," etc., it is known that the five precepts are immediately brought forth at that time. If the discipline were not brought forth, why would one personally declare that one is an upāsaka, etc.? Another explanation is: this text belongs with what follows, intending to cite further scriptural evidence, and thus first states the main tenet. According to this scriptural text, having received the three refuges, the discipline has not yet arisen; it is only upon reaching "compassionately protect and remember [me]" that the discipline first arises.