四分律行事鈔資持記 2.1555

2.1555

次科，初以四戒，配對三位。外凡散修事觀，未緣諦理，無實德故，名為假名；即五停心總別相念，及薄地凡夫也。內凡多在定心，緣四諦境，分見真理，名為和合，即煖、頂、忍、世第一也。初果已去，證真諦理，號真實僧。德下，父約三位，顯示優劣。初劣後勝，中二兩通。乃至者，略於定法；內凡兩戒，復須分之。

In the next section, first the four [types of] precepts are matched with the three stations. External ordinary beings casually cultivate phenomenological contemplation and have not yet directed their minds to the truth of the truths; lacking real virtue, they are called 'nominal designations'. That is, [those in] the contemplation of the five mental arrests, general and specific characteristics, and ordinary beings on the thin ground. Internal ordinary beings mostly dwell in meditative mind, directing their minds to the realm of the Four Truths and partially seeing the real truth; they are called 'harmonious', which refers to the heat, summit, patience, and supreme worldly phenomena [stages]. From the first fruit onward, they realize the real truth and are called the true saṃgha. Below, under 'Virtue', it again relies on the three stations to show superiority and inferiority: the first is inferior and the last is superior, while the middle two apply to both. The phrase 'and so on' abbreviates meditative dharmas; the two precepts of internal ordinary beings must also be differentiated.