俱舍論疏 15.50

15.50

論「由隨彼量至互相遮故」，如先受五戒，發願唯殺或兼盜等，由隨彼量唯違不殺生等，得殺生等不律儀。不可亦遮不妄語等，隨所期限互相遮故。由此善、惡二戒俱得缺支，亦得名為住二戒者。如說犯戒不捨者，亦名犯戒、亦名持戒。《正理論》云「若汝意謂如善律儀有不具支，此亦應爾。謂如有受近事、近住、勤策律儀，雖不具支，而亦得彼缺支攝戒。受不律儀，亦應如是。此例非等，律儀、不律儀，用功、不用功，得有異故。謂諸善戒，要藉用功，善阿世耶方能受得，以難得故，理數必應非受一時總得一切。若諸惡戒，不藉用功，惡阿世耶便能受得，非難得故，理數必應隨受一時總得一切。以於欲界不善力強，惡阿世耶任運而起，造諸重惡不待用功，善阿世耶易毀壞故，隨受一種便總得餘。善則不然，故例非等。理見穢草不用功生，要設劬勞嘉苗方起。」

The treatise says: "According to their measure... because they mutually exclude each other."
For example, if one has previously undertaken the five precepts and later makes a vow only to kill, or also to steal, then according to that measure, only violating non-killing and so forth, one acquires the non-restraint of killing and so forth. It cannot also exclude non-lying and so forth, because in accordance with what was restricted, they mutually exclude each other. Thus, both wholesome and unwholesome precepts can be deficient in branches, and one can also be called one who abides in both precepts. Just as it is said that one who breaks the precepts without renouncing them is called both a breaker of precepts and a keeper of precepts. The *Nyāyānusāra* says: "If your intention is that just as wholesome saṃvara can be incomplete in branches, this [non-restraint] should also be so—that is, as when someone undertakes the saṃvara of an upāsaka, of an upavāsastha, or of a śrāmaṇera, although it is not complete in branches, they still acquire the precepts subsumed by those deficient branches, and undertaking non-restraint should also be like this—this analogy is not equal, because between saṃvara and non-restraint, applying effort and not applying effort, there is a difference in their acquisition. That is, wholesome precepts require the application of effort and a wholesome disposition (*āśaya*) before one can undertake and acquire them; because they are difficult to acquire, by reasonable calculation they must not be acquired all at once at a single time of undertaking. Unwholesome precepts do not require the application of effort, and through an unwholesome disposition one can undertake and acquire them; because they are not difficult to acquire, by reasonable calculation, whenever one is undertaken, all must be acquired together at that one time. Because in the desire realm the power of the unwholesome is strong, an unwholesome disposition arises spontaneously, and committing various grave evils does not await the application of effort; while a wholesome disposition is easily destroyed; therefore, whenever one type is undertaken, the rest are all acquired together. The wholesome is not like this; therefore the analogy is not equal. In principle, we see that noxious weeds grow without the application of effort, whereas fine sprouts emerge only when toil is applied."