四分律行事鈔資持記 2.157

2.157

五優劣中。優，即勝也。前後六門，竝單論別脫，此兼道定，還欲對顯別脫功勝。又別脫一戒，通含五受；若對七科，四通三局，尋文可見。欲釋此門，先須略知道定名相。初、別脫對境彰名，定道從心為目；與定慧二心同時，故竝言共，亦名為俱；其定戒者，《成論》離禪定為二戒，色無色別故；多宗合為一，俱不動業故；道戒，或名道俱，道共，無漏等異，此辨名也。二別定竝有漏，道共唯無漏，別脫欲界業，定共上二界業，道共非三界業，此論體也。三別定通凡聖，道共唯局聖，此位分也。四別脫假緣受，定道隨心發，此明因也。五別脫但隨身，要期盡形故；定道名隨心，生死不絕故，此示功也。略知如此，餘如後解。

In the fifth, "Superiority and Inferiority": "superior" means surpassing. The preceding and following six sections all treat prātimokṣa alone; here, the path and concentration [precepts] are combined, also wishing to contrastively reveal the surpassing efficacy of the prātimokṣa. Furthermore, the single prātimokṣa precept comprehensively contains the five ordinations; if contrasted with the seven headings, four are universal and three are restricted, as can be seen by examining the text. To explain this section, one must first briefly know the names and characteristics of the concentration and path [precepts]. First: prātimokṣa is named in contrast to the objective realm, while concentration and path are designated according to the mind; being simultaneous with the two minds of concentration and wisdom, they are both called "concomitant" (共) and also called "conjoined" (俱). As for the concentration precept, the Satyasiddhi-śāstra divides dhyāna and concentration into two precepts because of the difference between the form and formless [realms]; the Sarvāstivāda School unites them into one because both are non-moving karma. The path precept is differently called "path-conjoined," "path-concomitant," "taintless," etc.; this distinguishes their names. Second: both prātimokṣa and concentration are tainted, while the path-concomitant is exclusively taintless; prātimokṣa is desire-realm karma, concentration-concomitant is karma of the upper two realms, and path-concomitant is not karma of the three realms; this discusses their essence. Third: both prātimokṣa and concentration apply to both ordinary beings and nobles, while the path-concomitant is restricted solely to nobles; this is their division of stages. Fourth: prātimokṣa relies on conditions to be received, while concentration and path arise in accordance with the mind; this clarifies their cause. Fifth: prātimokṣa merely follows the body, because its commitment is for the duration of life; concentration and path are called "following the mind," because they are unbroken through birth and death; this shows their efficacy. Knowing this briefly, the rest is as explained below.