俱舍論記 14.121

14.121

「謂約能持至故名近事」者，釋下句。說一切有部通經。學之言持，謂約能持故說四種。先雖具受五支律儀，而後遇緣或便毀缺，其中或有於諸學處能持一分，乃至或有具持五支，故作是說：能持先所受故說能學言。若不爾者，此經應言受一分等，何故乃言學一分等？故此四種但據能持。理實而言，約受三歸等，以具五戒，故名近事。

"It is said in terms of ability to maintain ... therefore called an upāsaka" explains the lower line. The Sarvāstivāda resolves the sūtra. "Training" means "maintaining"; it is said in terms of the ability to maintain that four kinds are spoken of. Although one initially received the fivefold discipline in full, later, when encountering conditions, one might transgress and become deficient. Among them, some are able to maintain one portion of the training rules, up to some who are able to maintain all five branches in full; therefore, this statement is made: capable of maintaining what was previously received, and hence the term "capable of training" is used. If it were not so, this sūtra ought to say "receiving one portion," etc.; why does it instead say "training in one portion," etc.? Therefore, these four kinds refer only to the ability to maintain. Speaking in terms of true reality, based on taking the three refuges, etc., because of being complete with the five precepts, one is called an upāsaka.