俱舍論頌疏論本 14.98

14.98

釋曰：前兩句引經難，後一句通釋也。經部師言：「若具律儀，方名近事。何故世尊言有四種：一、能學一分（謂一戒也），二、能學少分（謂二戒也），三、能學多分（謂三戒四戒也），四、能學滿分（謂五戒也）。」謂約能持說者，有宗通釋也。理實近事須具五戒，謂約能持說一分等，能持先所受故，說能學言。若不爾者，應言受一分等。經既不言受一分等，明知能學約能持說。

The explanation says: The first two lines cite the scripture to raise an objection, and the last line resolves and explains it. The Sautrāntika master says: "If only one who possesses the complete discipline is called a lay follower, why did the World-Honoured One say there are four kinds: first, one capable of training in one part (meaning one precept); second, one capable of training in a minor part (meaning two precepts); third, one capable of training in a major part (meaning three or four precepts); fourth, one capable of training in the full part (meaning five precepts)?" "It is spoken in terms of being able to uphold them" is the Sarvāstivāda's resolution and explanation. In principle and fact, a lay follower must possess all five precepts; speaking of "one part" and so on is spoken in terms of being able to uphold them. Because one is capable of upholding what was previously received, the scripture speaks of being "capable of training." Were it not so, it should say "receiving one part" and so on. Since the sūtra does not say "receiving one part" and so on, we know clearly that "capable of training" is spoken in terms of being able to uphold them.