俱舍論記 14.18

14.18

「如如求受至故三各別」者，釋。受戒者非一，名曰如如。戒體非一，名如是如是。如如求受，隨其所應多種學處，學處謂戒。如是如是隨其所應，能離多種高廣床座、飲諸酒等憍逸處時，即離眾多殺、盜等緣，能起此戒，以諸遠離依內因、外緣發，故因、緣別，遠離有異。言因別者，謂求戒心別，或求五戒、或求十戒、或求大戒、故名因別。言緣別者、謂受戒緣別、即和上、阿闍梨等。若受五戒對一人，若受十戒對二人，若受大戒對十人等，故名緣別。由此因，緣別故，所以遠離有異。以理反難：若無此事，三不殺生等漸增足者，捨苾芻律儀，爾時則應近事、勤策、苾芻三律儀皆捨，前二近事、勤策攝在後一苾芻中故。既不許然，故三各別。由三別故，捨苾芻戒猶名勤策，復捨勤策戒猶名近事。

As for 'Just as one seeks and receives [...] therefore the three are each distinct': this is the explanation. Those who receive precepts are not one, which is called 'just as'. The precept-substances are not one, which is called 'in such and such a way'. Just as one seeks and receives, according to what is appropriate, the multiple kinds of training rules—training rules meaning precepts—in such and such a way, according to what is appropriate, when one is able to abandon the multiple grounds of negligence such as high and broad beds, drinking intoxicants, and so forth, one thereby abandons the numerous conditions for killing, stealing, and so forth, and is able to give rise to these precepts. Because all abstinences arise dependent on internal causes and external conditions, when the causes and conditions differ, the abstinences are distinct. 'Causes differ' means the mind seeking the precepts differs: either seeking the five precepts, or seeking the ten precepts, or seeking the full ordination precepts; hence it is called 'causes differ'. 'Conditions differ' means the conditions for receiving the precepts differ, namely the upādhyāya, ācārya, and so forth. If receiving the five precepts, it is before one person; if receiving the ten precepts, it is before two persons; if receiving the full ordination precepts, it is before ten persons, and so forth; hence it is called 'conditions differ'. Because of these differences in causes and conditions, the abstinences differ. To challenge by reductio ad absurdum: if this were not so, and the three kinds of non-killing and so forth were gradually augmented and completed, then when abandoning the bhikṣu restraint, at that time the three restraints of upāsaka, śrāmaṇeraka, and bhikṣu should all be abandoned, because the previous two—upāsaka and śrāmaṇeraka—would be subsumed within the latter one, bhikṣu. Since that is not accepted, the three are therefore each distinct. Because the three are distinct, when one abandons the bhikṣu precepts one is still called a śrāmaṇeraka, and when one further abandons the śrāmaṇeraka precepts one is still called an upāsaka.