俱舍論疏 15.52

15.52

「論曰至便發惡戒」，釋由二因得諸不律儀。由二因得：一者生在不律儀家，由先現行殺等加行者；二雖復生在餘家，由初要期受殺等事便發惡戒。《婆沙》一百一十七，有三說不同。或有說者，亦由受得，謂手執殺具，誓從今日乃至命終常作此業以自活命。爾時便得此不律儀。復有說者，雖執殺具、自立誓言，然彼不得此不律儀，由二緣得：一由作業、二由受事。由作業者，謂生不律儀家，最初作彼殺生等業，爾時便得此不律儀。由受事者，謂生餘家，為活命故懷殺害心，往屠羊等不律儀所，作是誓言：我從今者乃至命終，常作汝等所作事業以自活命。爾時便得此不律儀。復有說者，此亦最初作彼事業時，方乃獲得此不律儀。此論依第二師義，《雜心》、《正理》亦同此。

"The commentary says … they immediately give rise to the bad precept": this explains obtaining all non-restraints through two causes. They are obtained through two causes: first, being born into a family of non-restraint, by having previously performed preparatory activities such as killing; second, even if born into another family, by initially making a resolution and taking up matters such as killing, one immediately gives rise to the bad precept. In the Vibhāṣā, fascicle 117, there are three different accounts. Some say that it is also obtained through formal acceptance: that is, taking up a killing implement in one's hand and vowing that from this day until the end of one's life, one will constantly perform this work to sustain one's livelihood. At that time, one immediately obtains this non-restraint. Others say that although one holds a killing implement and makes one's own vow, one still does not obtain this non-restraint; it is obtained through two conditions: first, by performing the deed; second, by undertaking the matter. "By performing the deed" means that, born into a family of non-restraint, when one initially performs deeds such as killing living beings, at that time one immediately obtains this non-restraint. "By undertaking the matter" means that, born into another family, with a murderous mind for the sake of livelihood, one goes to where those of non-restraint such as sheep-butchers reside and makes this vow: "From now until the end of my life, I will constantly perform the work that you perform to sustain my livelihood." At that time, one immediately obtains this non-restraint. Still others say that in this case too, only when one initially performs that work does one obtain this non-restraint. This śāstra relies on the meaning of the second master; the Saṃyuktābhidharmahṛdaya and the Nyāyānusāra also agree with this.