大乘義章 12.8

12.8

次辨得戒有分有具。有人說言：五戒之法具受乃得。有人宣說：不具亦得。若依《毘曇》，具受乃得，分受不得。門曰：若言具受得者，是義不然。如經中說：優婆塞義差別有五，一者一分、二者小分、三者多分、四者具足、五者斷婬。若具受得，云何得有一分等異？《毘曇》釋言「此據持中宣說一分小多分等，不關受事。於五戒中具受得竟，若於一戒名為一分，若持二戒名為小分，若持三四名為多分，若具持者名為具足。若於自妻亦不婬者，名為斷婬。」若依《成實》，分受亦得，量其分齊，或受一二乃至具足。故彼論言「隨受多小皆得，據極說五。以分得故，經中宣說一分多分乃至斷婬。」《大智論》中同《成實》說（此三門竟）。

Next is to distinguish obtaining the precepts partially or completely. Some say: The dharma of the five precepts is obtained only when received completely. Some proclaim: It is also obtained when not complete. According to the *Abhidharma*, it is obtained only when received completely; it is not obtained when received partially. Question: If one says it is obtained only when received completely, this meaning is not so. As taught in the sūtra, the meanings of an upāsaka have five distinctions: first, one-part; second, small-part; third, major-part; fourth, full; fifth, severing sexual desire. If they are obtained only when received completely, how could there be distinctions such as 'one-part'? The *Abhidharma* explains: 'This speaks with respect to maintaining them, proclaiming one-part, small-part, major-part, and so on; it does not concern the matter of receiving. Once one has completely received and obtained the five precepts, if one keeps one precept, it is called one-part; if one keeps two precepts, it is called small-part; if one keeps three or four, it is called major-part; if one keeps all of them, it is called full. If one also has no sexual desire toward one's own wife, it is called severing sexual desire.' If according to the *Tattvasiddhi*, they are also obtained by partial receiving; measuring its proportion, one may receive one, two, up to the complete set. Therefore that treatise states: 'Whatever amount one receives, large or small, one obtains them; speaking from the maximum, five are taught. Because they are obtained partially, the sūtra proclaims one-part, major-part, up to severing sexual desire.' In the *Mahāprajñāpāramitopadeśa* (*Dazhidu lun*), the explanation is the same as the *Tattvasiddhi*. (This completes the third gate.)