四分律行事鈔資持記 2.1562

2.1562

六中。四種皆約標心期限，故名分齊。初劣後優，中二可會。若論業行，初不善業，竝四趣因；二三世善，人天分之；四無漏業，三乘因本。初謂邪諂希利，有如賊焉；望教無違，亦名持戒。二謂常畏罪報，無別所求。三據戒序。四準律序，彼云：除結無罣礙，傳著由此解；此明凡夫稟持別脫，遠能趣果，非定道戒。

In the sixth: All four types are based on the temporal limit determined by the mind, hence they are called 'demarcations'. The first is inferior and the last is superior, while the middle two can be harmonized. If we discuss karmic actions: the first is unwholesome karma, all being causes for the four destinies; the second and third are worldly wholesome [karma], divided into humans and gods; the fourth is undefiled karma, the root cause for the three vehicles. The first means having wrong sycophancy and hoping for gain, like a thief; yet from the perspective of not violating the teaching, it is also called maintaining the precepts. The second means constantly fearing retribution for offenses, having no other pursuit. The third is based on the preface to the precepts. The fourth is modeled on the preface to the Vinaya, which says: 'Removing bonds without impediment, transmission and wearing [the robes] leads to liberation thereby'; this clarifies that an ordinary being receiving and maintaining prātimokṣa can ultimately tend toward the fruits, which is not meditative or path-concomitant precepts.