四分律行事鈔資持記 2.219

2.219

通簡中，前七。局欲界者，體是事亂故。後一中。若世禪者，單簡定共；局二界者，有漏業故。若出道者，通收道定；非三界者，俱無漏故。上約界簡，更以義求。次約善惡簡，前七通善惡，後一唯局善。三世出世簡，前七局世法，七惡定局世；七善通出世，為道方便故；後一中，定共通世出世，道共局出世。四就前七善，初二及七通戒善，餘四局泛善。五定共有邪正。六道共通大小。如是廣之。

In the general differentiation: among the first seven, they are restricted to the desire realm because their essence is mundane distraction. In the last one: if mundane dhyāna, it singularly differentiates what coexists with dhyāna; it is restricted to the two realms because it is contaminated karma. If transcendent path, it comprehensively subsumes path and dhyāna; it is not of the three realms because both are uncontaminated. The above distinguishes by realm; let us further seek by meaning. Next, distinguishing by wholesome and unwholesome: the first seven apply to both wholesome and unwholesome, whereas the last one is restricted solely to the wholesome. Third, distinguishing mundane and supramundane: the first seven are restricted to mundane dharmas—the seven unwholesome are definitely restricted to the mundane, while the seven wholesome extend to the supramundane because they serve as preparations for the path; in the last one, what coexists with dhyāna extends to both mundane and supramundane, while what coexists with the path is restricted to the supramundane. Fourth, regarding the first seven wholesome: the first two and the seventh extend to precept-goodness, while the remaining four are restricted to generic goodness. Fifth, what coexists with dhyāna has both false and correct. Sixth, what coexists with the path extends to both Great and Small [Vehicles]. Thus it is elaborated.