(9) 4. Samaṇavaggo · (9) 4. 沙门品义注
(9) 4. Samaṇavaggo（九）四 沙门品
1. Samaṇasuttavaṇṇanā一 沙门经注释
§82
82. Catutthassa paṭhame samaṇiyānīti samaṇasantakāni. Samaṇakaraṇīyānīti samaṇena kattabbakiccāni. Adhisīlasikkhāsamādānantiādīsu samādānaṃ vuccati gahaṇaṃ, adhisīlasikkhāya samādānaṃ gahaṇaṃ pūraṇaṃ adhisīlasikkhāsamādānaṃ. Sesapadadvayepi eseva nayo. Ettha ca sīlaṃ adhisīlaṃ, cittaṃ adhicittaṃ, paññā adhipaññāti ayaṃ vibhāgo veditabbo. Tattha pañcasīlaṃ sīlaṃ nāma, taṃ upādāya dasasīlaṃ adhisīlaṃ nāma, tampi upādāya catupārisuddhisīlaṃ adhisīlaṃ nāma. Apica sabbampi lokiyasīlaṃ sīlaṃ nāma, lokuttarasīlaṃ adhisīlaṃ, tadeva sikkhitabbato sikkhāti vuccati. Kāmāvacaracittaṃ pana cittaṃ nāma, taṃ upādāya rūpāvacaraṃ adhicittaṃ nāma, tampi upādāya arūpāvacaraṃ adhicittaṃ nāma. Apica sabbampi lokiyacittaṃ cittameva, lokuttaraṃ adhicittaṃ. Paññāyapi eseva nayo. Tasmāti yasmā imāni tīṇi samaṇakaraṇīyāni, tasmā. Tibboti bahalo. Chandoti kattukamyatākusalacchando. Iti imasmiṃ suttante tisso sikkhā lokiyalokuttarā kathitāti.
第八十二条。第四，所谓三种沙门行者：第一，称为沙门所终结者。第二，称为沙门应当行事者，即沙门必须履行的职责。第三，称为遵守戒律修习者，即以戒律修习为主的实践。戒律修习的接受称为“持守”，是从接受开始直至圆满的过程。即使只是部分的戒律修习接受，也是同样的道理。在这里，应分辨为戒律（戒）与超越戒律（戒以外之戒）、心（心）与超越心（超心）、慧（慧）与超慧（超慧）三种层次。五戒属于戒，十戒以上属于超越戒，依此类推，四净戒属于超越戒的范畴。此外，凡属于世俗层面的戒称为“戒”，超世俗的戒则称为“超戒”，这正是应当修习的内容。欲界心称为“心”，据此则无色界心称为“超心”，同样世俗心即为心，超越心即为超心。慧亦复如是。因此，由于这三者是沙门应行的三种主要职责，所以称其为三种。称为“三”，就是多也；称为“欲望”，是指欲望为基础的、不善的欲望。这段经文里讨论的三种戒律既包含世俗也包含出世间者。
2. Gadrabhasuttavaṇṇanā二 驴经注释
§83
83. Dutiye piṭṭhito piṭṭhitoti pacchato pacchato. Ahampi dammo ahampi dammoti ahampi ‘‘dammo dammamāno’’ti vadamāno gāvīti. Seyyathāpi gunnanti yathā gāvīnaṃ. Gāvo hi kāḷāpi rattāpi setādivaṇṇāpi honti, gadrabhassa pana tādiso vaṇṇo nāma natthi. Yathā ca vaṇṇo, evaṃ saropi padampi aññādisameva. Sesaṃ uttānatthameva. Imasmimpi sutte tisso sikkhā missikāva kathitāti.
第八十三条。第二条，称为“前后”，即先后次第。又我称“法”，我称“法者”，我称“我说法，我奉行法”，例如牛这样。牛的颜色有黑色、赤色、白色诸种，但驴绝无此类颜色。颜色如是，言辞亦然，言语词句各有差异，结尾处亦同。此经中所说的三种修习职责，犹如织布比喻般，令人明确。
3. Khettasuttavaṇṇanā三 田经注释
§84
84. Tatiye paṭikaccevāti paṭhamameva. Sukaṭṭhaṃ karotīti naṅgalena sukaṭṭhaṃ karoti. Sumatikatanti matiyā suṭṭhu samīkataṃ. Kālenāti vapitabbayuttakālena. Sesaṃ uttānameva. Idhāpi tisso sikkhā missikāva kathitā.
第八十四条。第三条，称为“应对”，即应当回应。譬如用犁耕作田地，良好地耕种。此为成熟的见解，指出要妥善成就。时机所谓“时节”，即适合耕作之时。结尾处同上。此处亦讲述三种修习职责之用途形态。
4. Vajjiputtasuttavaṇṇanā四 跋耆子经注释
§85
85. Catutthe vajjiputtakoti vajjirājakulassa putto. Diyaḍḍhasikkhāpadasatanti paṇṇāsādhikaṃ sikkhāpadasataṃ. Tasmiṃ samaye paññattāni sikkhāpadāneva sandhāyetaṃ vuttaṃ. So kira bhikkhu ajjavasampanno ujujātiko avaṅko akuṭilo, tasmā ‘‘ahaṃ ettakāni sikkhāpadāni rakkhituṃ sakkuṇeyyaṃ vā na vā’’ti cintetvā satthu ārocesi. Sakkomahanti sakkomi ahaṃ. So kira ‘‘ettakesu sikkhāpadesu sikkhantassa agaru tīsu sikkhāsu sikkhitu’’nti maññamāno evamāha. Atha bhagavā yathā nāma paññāsa tiṇakalāpiyo ukkhipituṃ asakkontassa kalāpiyasataṃ bandhitvā sīse ṭhapeyya, evameva ekissāpi sikkhāya sikkhituṃ asakkontassa aparā dvepi sikkhā upari pakkhipanto tasmātiha tvaṃ bhikkhūtiādimāha. Sukhumālo kira uttaro nāma jānapadamanusso lohapāsādavihāre vasati. Atha naṃ daharabhikkhū āhaṃsu – ‘‘uttara, aggisālā ovassati, tiṇaṃ kappiyaṃ katvā dehī’’ti. Taṃ ādāya aṭaviṃ gantvā tena lāyitaṃ tiṇaṃyeva karaḷe bandhitvā ‘‘paññāsa karaḷe gahetuṃ sakkhissasi uttarā’’ti āhaṃsu. So ‘‘na sakkhissāmī’’ti āha. Asītiṃ pana sakkhissasīti? Na sakkhissāmi, bhanteti. Ekaṃ karaḷasataṃ sakkhissasīti? Āma, bhante, gaṇhissāmīti. Daharabhikkhū karaḷasataṃ bandhitvā tassa sīse ṭhapayiṃsu. So ukkhipitvā nitthunanto gantvā aggisālāya samīpe pātesi. Atha naṃ bhikkhū ‘‘kilantarūposi uttarā’’ti āhaṃsu. Āma, bhante, daharā bhikkhū maṃ vañcesuṃ, imaṃ ekampi karaḷasataṃ ukkhipituṃ asakkontaṃ maṃ ‘‘paṇṇāsa karaḷe ukkhipāhī’’ti vadiṃsu. Āma, uttara, vañcayiṃsu tanti. Evaṃ sampadamidaṃ veditabbaṃ. Idhāpi tisso sikkhā missikāva kathitā.
第八十五条。第四条，称为“瓦吉之子”，即瓦吉一王族之子。所谓一百五十戒，是指超过一百五十戒条。彼时，戒条已定只需遵守。此比库为当世良人，正直无邪，所以他心想“我能保守如此多的戒条吗？”于是请教世尊，言曰“我力所能及。”该人自认为：“这些戒条中，最难守护的是前三戒。”于是世尊以田地播种比喻说道：犹如不能播种五十五束稻草，便将稻草束系于脑袋上，要其卸除五十五束稻草，亦如是戒条修行。又有一个名叫苏库马罗的平民居士，住在珞珈铁塔附近。小比库们对他说：“苏库马罗，火炉旁正燃起火，请帮我们绑草。”他去山林中取草，在枯枝上绑上草束说：“你能挑五十五束草在头上吗？”他回答说“不行。”小比库问“能挑三十束吗？”“不能。”“能挑一百束吗？”“可以，尊者，我能挑。”小比库们将一百束草绑上他的头。他挑起草束，返回火炉边倒下。比库们说：“苏库马罗面色苍白。”他说：“小比库们欺骗我，我本不能挑上一束草，却说我能挑五十五束。”如是明白本事。此处宽泛讲述三种修习职责。
5. Sekkhasuttavaṇṇanā五 有学经注释
§86
86. Pañcame ujumaggānusārinoti ujumaggo vuccati ariyamaggo, taṃ anussarantassa paṭipannakassāti attho. Khayasmiṃ paṭhamaṃ ñāṇanti paṭhamameva maggañāṇaṃ uppajjati. Maggo hi kilesānaṃ khepanato khayo nāma, taṃsampayuttaṃ ñāṇaṃ khayasmiṃ ñāṇaṃ nāma. Tatoaññā anantarāti tato catutthamaggañāṇato anantarā aññā uppajjati, arahattaphalaṃ uppajjatīti attho. Aññāvimuttassāti arahattaphalavimuttiyā vimuttassa. Ñāṇaṃ ve hotīti paccavekkhaṇañāṇaṃ hoti. Iti suttepi gāthāsupi satta sekhā kathitā. Avasāne pana khīṇāsavo dassitoti.
第八十六条。第五，称为“正路追随者”，即正道之行者，意指依次循求正道的实践者。初果知见出现称为“第一见知”，即对道的认识。道者，乃烦恼破灭之道，毁灭即为灭尽，随之出现对破灭的认识，即此种认识。继而，连续次第出现其他智慧，至第四果知见出现即涅槃果报成熟。这里“其他智慧”指与解脱果报相关的智慧。智慧即是反观知识。经文及偈语中亦言“七种色根”，结尾处说已尽除烦恼者，通达圣者果位。
6. Paṭhamasikkhāsuttavaṇṇanā6. 第一学经注释
§87
87. Chaṭṭhe attakāmāti attano hitakāmā. Yatthetaṃ sabbaṃ samodhānaṃ gacchatīti yāsu sikkhāsu sabbametaṃ diyaḍḍhasikkhāpadasataṃ saṅgahaṃ gacchati. Paripūrakārī hotīti samattakārī hoti. Mattaso kārīti pamāṇena kārako, sabbena sabbaṃ kātuṃ na sakkotīti attho. Khuddānukhuddakānīti cattāri pārājikāni ṭhapetvā sesasikkhāpadāni. Tatrāpi saṅghādisesaṃ khuddakaṃ, thullaccayaṃ anukhuddakaṃ nāma. Thullaccayañca khuddakaṃ, pācittiyaṃ anukhuddakaṃ nāma, pācittiyañca khuddakaṃ, pāṭidesaniyadukkaṭadubbhāsitāni anukhuddakāni nāma. Ime pana aṅguttaramahānikāyavaḷañjanakaācariyā ‘‘cattāri pārājikāni ṭhapetvā sesāni sabbānipi khuddānukhuddakānī’’ti vadanti. Tāni āpajjatipi vuṭṭhātipīti ettha pana khīṇāsavo tāva lokavajjaṃ nāpajjati, paṇṇattivajjameva āpajjati. Āpajjanto ca kāyenapi vācāyapi cittenapi āpajjati. Kāyena āpajjanto kuṭikārasahaseyyādīni āpajjati, vācāya āpajjanto sañcarittapadasodhammādīni, cittena āpajjanto rūpiyapaṭiggahaṇaṃ āpajjati. Sekkhesupi eseva nayo. Na hi mettha, bhikkhave, abhabbatā vuttāti, bhikkhave, na hi mayā ettha evarūpaṃ āpattiṃ āpajjane ca vuṭṭhāne ca ariyapuggalassa abhabbatā kathitā. Ādibrahmacariyakānīti maggabrahmacariyassa ādibhūtāni cattāri mahāsīlasikkhāpadāni. Brahmacariyasāruppānīti tāniyeva catumaggabrahmacariyassa sāruppāni anucchavikāni. Tatthāti tesu sikkhāpadesu. Dhuvasīloti nibaddhasīlo. Ṭhitasīloti patiṭṭhitasīlo. Sotāpannoti sotasaṅkhātena maggena phalaṃ āpanno. Avinipātadhammoti catūsu apāyesu apatanasabhāvo. Niyatoti sotāpattimagganiyāmena niyato. Sambodhiparāyaṇoti uparimaggattayasambodhiparāyaṇo.
第八十七条。第六，所谓“自利者”，意指关心自身利益。于此种修习，整个一百五十戒的各种戒条，皆为总括涵盖。称其为“圆满者”，即能圆满完成者。所谓“适量行为”，是不至过度，亦即不能一切事物皆能悉数成就。所谓“微小条目”，是指以四巴拉基为主，剩余戒条依次为分支细则。此中包括僧团分戒、应悔过、恶行恶语等细分违犯条目。上座部大部经集所论述曰：“四大巴拉基成就后，其余戒条皆属细则类。”彼时，已断尽烦恼者尚未触犯世俗戒律，只犯戒条细则。称其为触犯，乃为世俗的轻微犯违。触犯之人，于身、语、意皆可能犯戒。身戒犯则有偷盗、杀害；语戒犯则妄言、二舌等；意戒犯则有贪欲、嗔恨等。此亦如佛法修学者所知，所谓“不称职”非指圣人犯戒，而指其他。所谓最初的四大菩提道分之戒律，是佛陀之四大戒律基础。称自身具足之戒律为道分基础。所谓难行之戒即为受束缚之戒，坚立之戒即为稳固之戒。初果圣者，即得以道之名号。不可逆转现象者，谓四圣果中无堕落性质。称之为定，即定得初果圣道的规范。修习菩提道，即向究竟觉悟之道前进。
Tanuttāti tanubhāvo. Sakadāgāmino hi rāgādayo abbhapaṭalaṃ viya macchikāpattaṃ viya ca tanukā honti, na bahalā. Orambhāgiyānanti heṭṭhābhāgiyānaṃ. Saṃyojanānanti bandhanānaṃ. Parikkhayāti parikkhayena. Opapātiko hotīti uppannako hoti. Tattha parinibbāyīti heṭṭhā anotaritvā upariyeva parinibbānadhammo. Anāvattidhammoti yonigativasena anāgamanadhammo.
『细薄』者，细薄之状态也。一来者之贪等烦恼，犹如薄云、犹如蝇翅，细薄而非粗厚。『下分』者，下界之部分也。『结』者，系缚也。『遍尽』者，以遍尽之故。『化生者』者，已生起者也。『于彼般涅槃』者，不堕入下界，唯于上界具有般涅槃之法。『不还法』者，以胎生等趣之因缘，具有不再来之法。
Padesaṃ padesakārītiādīsu padesakārī puggalo nāma sotāpanno ca sakadāgāmī ca anāgāmī ca, so padesameva sampādeti. Paripūrakārī nāma arahā, so paripūrameva sampādeti. Avañjhānīti atucchāni saphalāni saudrayānīti attho. Idhāpi tisso sikkhā missakāva kathitā.
「Padesaṃ padesakārītiādīsu」言此处讨论种类。所谓「Padesakārī puggalo」，指特定位位者，如须陀洹、斯陀含、阿那含等分别仅达其对应的地位。所谓「Paripūrakārī」者，谓阿拉汉，能彻底完成该境界，达圆满觉悟。「Avañjhāni」解释为不纯、不成功之义，在此三种修行概略也已说明。此段旨在严辨诸圣果次第及其对应的实现程度与不圆满之分别。
7. Dutiyasikkhāsuttavaṇṇanā7. 第二学经注释
§88
88. Sattame kolaṃkoloti kulā kulaṃ gamanako. Kulanti cettha bhavo adhippeto, tasmā ‘‘dve vā tīṇi vā kulānī’’ti etthapi dve vā tayo vā bhaveti attho veditabbo. Ayañhi dve vā bhave sandhāvati tayo vā, uttamakoṭiyā cha vā. Tasmā dve vā tīṇi vā cattāri vā pañca vā cha vāti evamettha vikappo daṭṭhabbo. Ekabījīti ekasseva bhavassa bījaṃ etassa atthīti ekabījī. Uddhaṃsototiādīsu atthi uddhaṃsoto akaniṭṭhagāmī, atthi uddhaṃsoto na akaniṭṭhagāmī, atthi na uddhaṃsoto akaniṭṭhagāmī, atthi na uddhaṃsoto na akaniṭṭhagāmī. Tattha yo idha anāgāmiphalaṃ patvā avihādīsu nibbatto tattha yāvatāyukaṃ ṭhatvā uparūpari nibbattitvā akaniṭṭhaṃ pāpuṇāti, ayaṃ uddhaṃsoto akaniṭṭhagāmī nāma. Yo pana avihādīsu nibbatto tattheva aparinibbāyitvā akaniṭṭhampi appatvā uparimabrahmaloke parinibbāyati, ayaṃ uddhaṃsoto na akaniṭṭhagāmī nāma. Yo ito cavitvā akaniṭṭheyeva nibbattati, ayaṃ na uddhaṃsoto akaniṭṭhagāmī nāma. Yo pana avihādīsu catūsu aññatarasmiṃ nibbattitvā tattheva parinibbāyati, ayaṃ na uddhaṃsoto na akaniṭṭhagāmī nāma.
第八十八节「Sattame kolaṃkoloti」解为家属、家族或家门流传之义。此处「Kulā」指属世之本质，因而说『两家或三家』，实指两类或三类人群，应据此理解各种轮回家属情形，甚至可推至四、五、六等。所谓「Ekabījī」，为仅有一因之义，比喻修行者生命的唯一种子。关于「Uddhaṃsoto」等，有分别高低的来去：有向上去、不向下去等四种情形。此乃论述圣者生死出入境界的复杂区分，指其何种类型以达终极阿拉汉果。
Yattha katthaci uppanno pana sasaṅkhārena sappayogena arahattaṃ patto sasaṅkhāraparinibbāyī nāma. Asaṅkhārena appayogena patto asaṅkhāraparinibbāyī nāma. Yo pana kappasahassāyukesu avihesu nibbattitvā pañcamaṃ kappasataṃ atikkamitvā arahattaṃ patto, ayaṃ upahaccaparinibbāyī nāma. Atappādīsupi eseva nayo. Antarāparinibbāyīti yo āyuvemajjhaṃ anatikkamitvā parinibbāyati, so tividho hoti. Kappasahassāyukesu tāva avihesu nibbattitvā eko nibbattadivaseyeva arahattaṃ pāpuṇāti. No ce nibbattadivase pāpuṇāti, paṭhamassa pana kappasatassa matthake pāpuṇāti, ayaṃ paṭhamo antarāparinibbāyī. Aparo evaṃ asakkonto dvinnaṃ kappasatānaṃ matthake pāpuṇāti, ayaṃ dutiyo. Aparo evampi asakkonto catunnaṃ kappasatānaṃ matthake pāpuṇāti, ayaṃ tatiyo antarāparinibbāyī. Sesaṃ vuttanayameva.
此处论述「Sasaṅkhārena」与「Asaṅkhārena」，即“有为者”与“无为者”的分别。前者由因缘生成后得阿拉汉果，后者无为法证入。又有「Upahaccaparinibbāyī」，是指历经千万劫诣无碍涅槃者；「Atappādīsupi」亦复如是，意指热诚与勤勉。「Antarāparinibbāyī」为中间涅槃者，分三类，根据寿命期限及悟得果位时间不同。此段详明圣果从成就到涅槃的多种分类与寿命特征，标明佛法修行之细密理路。
Imasmiṃ pana ṭhāne ṭhatvā catuvīsati sotāpannā, dvādasa sakadāgāmino, aṭṭhacattālīsa anāgāmino, dvādasa ca arahanto kathetabbā. Imasmiṃ hi sāsane saddhādhuraṃ paññādhuranti dve dhurāni, dukkhapaṭipadādandhābhiññādayo catasso paṭipadā. Tattheko saddhādhurena abhinivisitvā sotāpattiphalaṃ patvā ekameva bhavaṃ nibbattitvā dukkhassantaṃ karoti, ayameko ekabījī. So paṭipadāvasena catubbidho hoti. Yathā cesa, evaṃ paññādhurena abhiniviṭṭhopīti aṭṭha ekabījino. Tathā kolaṃkolā sattakkhattuparamā cāti ime catuvīsati sotāpannā nāma. Tīsu pana vimokkhesu suññatavimokkhena sakadāgāmibhūmiṃ pattā catunnaṃ paṭipadānaṃ vasena cattāro sakadāgāmino, tathā animittavimokkhena pattā cattāro, appaṇihitavimokkhena pattā cattāroti ime dvādasa sakadāgāmino. Avihesu pana tayo antarāparinibbāyino, eko upahaccaparinibbāyī, eko uddhaṃsoto akaniṭṭhagāmīti pañca anāgāmino, te asaṅkhāraparinibbāyino pañca, sasaṅkhāraparinibbāyino pañcāti dasa honti, tathā atappādīsu. Akaniṭṭhesu pana uddhaṃsoto natthi , tasmā tattha cattāro sasaṅkhāraparinibbāyī, cattāro asaṅkhāraparinibbāyīti aṭṭha, ime aṭṭhacattālīsa anāgāmino. Yathā pana sakadāgāmino, tatheva arahantopi dvādasa veditabbā. Idhāpi tisso sikkhā missikāva kathitā.
此段述及“三十二种果位圣者”分布数量。“二十四为初果（Sotāpanna）”，“十二次果（Sakadāgāmin）”，“四十八不还果（Anāgāmin）”，“十二阿拉汉”。“法中有二根基，信根与慧根”，“四种道路对应苦灭智等四果”。“一信根对应初果涅槃”，唯有一法相因而结，使其断苦生灭，谓之“Ekabījī”。“由四种根基形成四路径共八初果”。“Kulā族属归于七十七重以上”，“以上描述为初位圣者诸分布情况”。同理，“次果有十二”，在三种超越果中各有四道合十二。“不还果有十二种”，分为三类，再加“在学果”等，合计十。阿拉汉共十二。
8. Tatiyasikkhāsuttavaṇṇanā8. 第三学经注释
§89
89. Aṭṭhame taṃ vā pana anabhisambhavaṃ appaṭivijjhanti taṃ arahattaṃ apāpuṇanto appaṭivijjhanto. Iminā nayena sabbaṭṭhānesu attho veditabbo. Idhāpi tisso sikkhā missikāva kathitā. Navamaṃ uttānatthameva. Idhāpi tisso sikkhā missikāva kathitā.
第八十九条讲述未直接成就阿拉汉之“难成佛果者”。谓此等人在修行上遇阻，阿拉汉位难以直接达到，甚至未曾触及阿拉汉果位。此修行法则适用于各处境，以此观之也契合三学诠释。第九十九条亦持同理扩展，下文即表述第九、第十之条款。此等分别皆体现法义细致精准，诠释修行不同阶段障碍与超越之理。
10. Dutiyasikkhattayasuttavaṇṇanā10. 第二三学经注释
§91
91. Dasame āsavānaṃ khayāti ettha arahattamaggo adhipaññāsikkhā nāma. Phalaṃ pana sikkhitasikkhassa uppajjanato sikkhāti na vattabbaṃ.
第九十一节。诸漏终灭者，在此谓阿拉汉道、上智修学。至于果报，因修习已修之学而生，称为修学，但不应诉说为果报。
Yathāpure tathā pacchāti yathā paṭhamaṃ tīsu sikkhāsu sikkhati, pacchā tatheva sikkhatīti attho. Dutiyapadepi eseva nayo. Yathā adho tathā uddhanti yathā heṭṭhimakāyaṃ asubhavasena passati, uparimakāyampi tatheva pharati. Dutiyapadepi eseva nayo. Yathā divā tathā rattinti yathā divā tisso sikkhā sikkhati, rattimpi tatheva sikkhatīti attho. Abhibhuyya disā sabbāti sabbā disā ārammaṇavasena abhibhavitvā. Appamāṇasamādhināti arahattamaggasamādhinā.
译义如前段，如后三学初学的样式而修习，后亦依此修习，意即如此。第二句也是同法。正如由下升至上，见下身丑陋，则上身亦起护卫之意；第二句亦同理。又如昼时是，夜时是，昼间修三学，夜间亦依此修，义即如此。谓以无量定力，超越诸方，广摄诸方所具之对象，谓以阿拉汉道的定力。
Sekkhanti sikkhamānaṃ sakaraṇīyaṃ. Paṭipadanti paṭipannakaṃ. Saṃsuddhacāriyanti saṃsuddhacaraṇaṃ parisuddhasīlaṃ. Sambuddhanti catusaccabuddhaṃ. Dhīraṃ paṭipadantagunti khandhadhīraāyatanadhīravasena dhīraṃ dhitisampannaṃ paṭipattiyā antaṃ gataṃ. Viññāṇassāti carimakaviññāṇassa. Taṇhākkhayavimuttinoti taṇhākkhayavimuttisaṅkhātāya arahattaphalavimuttiyā samannāgatassa. Pajjotasseva nibbānanti padīpanibbānaṃ viya. Vimokkho hoti cetasoti cittassa vimutti vimuccanā appavattibhāvo hoti. Taṇhākkhayavimuttino hi khīṇāsavassa carimakaviññāṇanirodhena parinibbānaṃ viya cetaso vimokkho hoti, na gataṭṭhānaṃ paññāyati, apaṇṇattikabhāvūpagamoyeva hotīti attho.
『有学』者，正在学习、尚有所应作者也。『道』者，正在修行者也。『清净行』者，清净之行持、清净之戒也。『正自觉者』者，觉悟四谛者也。『贤哲、抵达修行之彼岸』者，以蕴之贤哲、处之贤哲之义，为具足坚忍、已达修行极致者也。『识』者，最后之识也。『渴爱灭尽解脱』者，具足称为渴爱灭尽解脱、亦即阿拉汉果解脱者也。『犹如灯之熄灭』者，犹如油灯之熄灭也。『心之解脱』者，心之解脱、释放、不再流转之状态也。其义为：漏尽者之渴爱灭尽解脱，以最后之识灭尽，犹如般涅槃，心得解脱，不可得知其所往之处，唯是趋向无可施设之状态而已。
11. Saṅkavāsuttavaṇṇanā11. 共住经注释
§92
92. Ekādasame saṅkavā nāma kosalānaṃ nigamoti saṅkavāti evaṃnāmako kosalaraṭṭhe nigamo. Āvāsikoti bhārahāro nave āvāse samuṭṭhāpeti, purāṇe paṭijaggati. Sikkhāpadapaṭisaṃyuttāyāti sikkhāsaṅkhātehi padehi paṭisaṃyuttāya, tīhi sikkhāhi samannāgatāyāti attho. Sandassetīti sammukhe viya katvā dasseti. Samādapetīti gaṇhāpeti. Samuttejetīti samussāheti. Sampahaṃsetīti paṭiladdhaguṇehi vaṇṇaṃ kathento vodāpeti. Adhisallikhateti ativiya sallikhati, ativiya sallikhitaṃ katvā saṇhaṃ saṇhaṃ kathetīti attho.
第九十二节。名为桑卡瓦，为寇萨国之邑，即寇萨国境内之一城。所谓“Āvāsika”谓有重负聚集之新住遗迹，旧时为此城所占有。谓附属于“修学戒条”之词句；更有三种修学相应句。谓“Sandasseti”为如面前示现之意，谓显现；“Samādapetīti”为摄取；“Samuttejetīti”为激励奋发；“Sampahaṃsetīti”为称赞描述；“Vodāpeti”为激发激励。谓“Adhisallikhateti”为过度描绘，绘绘细致而反复陈述之意。
Accayoti aparādho. Maṃ accagamāti maṃ atikkamma adhibhavitvā pavatto. Ahudeva akkhantīti ahosiyeva anadhivāsanā. Ahu appaccayoti ahosi atuṭṭhākāro. Paṭiggaṇhātūti khamatu. Āyatiṃ saṃvarāyāti anāgate saṃvaratthāya, puna evarūpassa aparādhassa dosassa khalitassa vā akaraṇatthāyāti attho. Tagghāti ekaṃsena. Yathādhammaṃ paṭikarosīti yathā dhammo ṭhito, tathā karosi, khamāpesīti vuttaṃ hoti. Taṃ te mayaṃ paṭiggaṇhāmāti taṃ tava aparādhaṃ mayaṃ khamāma. Vuddhihesā, kassapa, ariyassa vinayeti esā kassapa buddhassa bhagavato sāsane vuddhi nāma. Katamā? Yāyaṃ accayaṃ accayato disvā yathādhammaṃ paṭikaritvā āyatiṃ saṃvarāpajjanā. Desanaṃ pana puggalādhiṭṭhānaṃ karonto ‘‘yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī’’ti āha. Na sikkhākāmoti tisso sikkhā na kāmeti na pattheti na piheti. Sikkhāsamādānassāti sikkhāparipūraṇassa. Na vaṇṇavādīti guṇaṃ na katheti. Kālenāti yuttappayuttakālena. Sesamettha uttānatthamevāti.
「Accayoti」意为罪过或罪障；「Maṃ accagamāti」即自承过错或过失。此后解释宽恕原则：「Ahudeva akkhantīti」谓罪过确实存在，但仍应宽恕。故「Paṭiggaṇhātūti」为愿意原谅之意。所谓「Āyatiṃ saṃvarāyāti」，即因未来守护，故须约束不犯同罪。依正法行事即为修行之增长，佛陀曾教导：「见此罪障，依正法而行，即生守护。」又讲修持三学：戒、定、慧之圆满，非贪图声誉或利益；行法因缘适时适度，方能达到最终目的。此段主要宣示守戒忏悔与净化心行之意义，指导修学人导向长久安稳。
Samaṇavaggo catuttho. · 沙门品第四。