俱舍論記 14.13

14.13

「若從近事至具足頓生」者，此下釋第四句，問：若從近事受勤策戒，復從勤策受苾芻戒。此三律儀，為由增足遠離增足方便？遠離，戒之異名，遠離惡故。方便，求戒方便，求後戒故。由更增足與前差別，立別別名。五戒上增五為十戒名勤策，十戒上增二百四十為二百五十名苾芻。如隻增一名雙金錢，五上增五為十，十上增十為二十？為三戒體各別具足而頓生耶？

As for 'If from an upāsaka [...] do they arise complete all at once?': below this explains the fourth line. The question is: if from an upāsaka one receives the śrāmaṇeraka precepts, and further from a śrāmaṇeraka one receives the bhikṣu precepts, are these three restraints due to augmenting and completing the abstinences, or augmenting and completing the preparations? 'Abstinence' is another name for precept, because one stays far from evil. 'Preparation' means the preparatory effort of seeking the precepts, because one seeks the subsequent precepts. Due to further augmenting and completing, there are differences from the prior ones, establishing distinct names: adding five onto the five precepts makes ten precepts called śrāmaṇeraka; adding two hundred and forty onto the ten precepts makes two hundred and fifty called bhikṣu. Just as adding one to a single coin makes a pair of gold coins, adding five onto five makes ten, and adding ten onto ten makes twenty? Or do the three precept-substances arise complete and all at once, each separately?