四分律行事鈔資持記 2.223

2.223

四異中，第四，初示異；故下，引文證受。初云受一品者。問：多宗可爾，《成論》戒得重受，那云一品定耶？答：雖開重受，三品不俱故。若爾，無作何以受分三品？答：無作非色心故，雖有三品，增為一體；作是色心，縱增三品，初後各異，故無多品。隨中下，示多品義。境優劣者，即就所防，顯境輕重；謂初篇最優，眾學最劣；中間相望，優劣可知。或約能防難易分者，吉羅至難為優，重夷易遣反劣，中間可解。

Among the four differences, in the fourth, it first shows the difference; below "Therefore," it cites the text to prove reception. First, it says that reception is of "one grade." Question: For the Sarvāstivāda School this may be so, but under the *Tattvasiddhi-śāstra* precepts can be received repeatedly; why say it is fixed as one grade? Answer: Although repeated reception is permitted, the three grades do not coexist. If so, why does the unmanifest divide reception into three grades? Answer: Because the unmanifest is neither form nor mind, although there are three grades, they increase into a single essence; manifest action is form and mind, so even if it increases in three grades, the initial and the subsequent are distinct, and thus there are not multiple grades. Below "Within the subsequent," it shows the meaning of multiple grades. "Superiority and inferiority of the objective realm": this reveals the gravity and lightness of the objective realm in terms of what is guarded against; that is, the first division is the most superior, and the manifold rules of training are the most inferior; comparing those in between, the superior and inferior can be known. Alternatively, distinguishing according to the difficulty or ease of the ability to guard: duṣkṛta being extremely difficult makes it superior, while grave pārājika being easy to avoid makes it inferior; those in between can be understood.