(9) 4. Samaṇavaggo · (9) 4. 沙门品复注
(9) 4. Samaṇavaggo（九）第四 沙门品
1-5. Samaṇasuttādivaṇṇanā一至五 沙门经等之义注
§82-86
82-86. Catutthassa paṭhame sammā ādānaṃ gahaṇaṃ samādānanti āha ‘‘samādānaṃ vuccati gahaṇa’’nti. Adhikaṃ visiṭṭhaṃ sīlanti adhisīlaṃ. Lokiyasīlassa adhisīlabhāvo pariyāyenāti nippariyāyameva taṃ dassetuṃ ‘‘apica sabbampi lokiyasīla’’ntiādi vuttaṃ. Sikkhitabbatoti āsevitabbato. Pañcapi dasapi vā sīlāni sīlaṃ nāma, pātimokkhasaṃvaro adhisīlaṃ nāma anavasesakāyikacetasikasaṃvarabhāvato maggasīlassa padaṭṭhānabhāvato ca. Aṭṭha samāpattiyo cittaṃ, vipassanāpādakajjhānaṃ adhicittaṃ maggasamādhissa adhiṭṭhānabhāvato. Kammassakatañāṇaṃ paññā, vipassanā adhipaññā maggapaññāya adhiṭṭhānabhāvato. Apica nibbānaṃ patthayantena samādinnaṃ pañcasīlaṃ dasasīlampi adhisīlameva nibbānādhigamassa paccayabhāvato. Nibbānaṃ patthayantena samāpannā aṭṭha samāpattiyopi adhicittameva.
第八十二至八十六句。第四品第一节中称正当的接受为“接受即抓取”。又称“接受”即“抓取”。“守戒”更为重要，谓具有上层守戒。世俗戒具有守戒的性质，是周期性的，以表现其终结为目的，因此说“虽然都是世俗戒”等等。须当习学即应当持守。五戒或十戒皆谓之戒，戒者，为戒律。巴迪摩卡内的戒律约束谓为上层戒，因其具有不残害身心的约束性质，乃至路径戒具有根基性质。定共有八种境界，为心所，观慧禅那为内心禅那，是路径止定的根本。业识为智慧，观慧智慧为路径智慧的根基。又因修习涅槃者而获得的五戒、十戒，亦归为上层戒之列，皆为涅槃之得果条件。修习涅槃者所成就的八定，也是内心禅那。
‘‘Kalyāṇakārī kalyāṇaṃ, pāpakārī ca pāpakaṃ;
「善行者为善，恶行者为恶；
Anubhoti dvayametaṃ, anubandhañhi kāraṇa’’nti. –
两者皆得体验，因果紧密相连。」——
Evaṃ atīte anāgate ca vaṭṭamūlakadukkhasallakkhaṇavasena saṃvegavatthutāya vimuttiākaṅkhāya paccayabhūtā kammassakatapaññāpi adhipaññāti vadanti. Dutiyatatiyacatutthapañcamāni uttānatthāneva.
由此，无论过去未来，依苦的本源轮回的特征之感触，以及求解脱的希冀，皆缘于业识与智慧，故称为上慧。此义在第二至第十二章第三、第四、第五节中仅用最高目的所示。
Samaṇasuttādivaṇṇanā niṭṭhitā. · 沙门经等之义注已毕。
6. Paṭhamasikkhāsuttavaṇṇanā六 第一学经之义注
§87
87. Chaṭṭhe samattakārīti anūnena paripūrena ākārena samannāgato. Sikkhāpadānaṃ khuddānukhuddakattaṃ apekkhāsiddhanti āha ‘‘tatrāpi saṅghādisesaṃ khuddaka’’ntiādi. Aṅguttaramahānikāyavaḷañjanakaācariyāti aṅguttaranikāyaṃ pariharantā ācariyā, aṅguttarabhāṇakāti vuttaṃ hoti. Lokavajjaṃ nāpajjati lokavajjasikkhāpadānaṃ vītikkamasādhakassa kilesagahanassa sabbaso pahīnattā. Paṇṇattivajjameva āpajjati paṇṇattivītikkamaṃ vā ajānatopi āpattisambhavato. Cittena āpajjanto rūpiyappaṭiggahaṇaṃ āpajjatīti upanikkhittasādiyena āpajjati.
第八十七句。第六品所谓成熟者，谓其具足最少且圆满之形态。论小乘戒律的细微丰富，称曰「其中亦含小部派僧团戒罪」，等等。此为《增支部》宏扬之行者，谓之增支部话语。世俗戒律无犯世界罪者，戒律教诫疏戒恶习重，皆悉断除。只犯俗罪或不知犯俗罪则为犯。心犯者，谓心与色三和合约束犯。此为附禁合缘犯。
Brahmacariyassa ādibhūtāni ādibrahmacariyāni, tāni eva ādibrahmacariyakāni yathā ‘‘vinayo eva venayiko’’ti āha ‘‘maggabrahmacariyassā’’tiādi. Cattāri mahāsīlasikkhāpadānīti cattāri pārājikāni sandhāya vadati. Paṭipakkhadhammānaṃ anavasesato savanato paggharaṇato soto, ariyamaggoti āha ‘‘sotasaṅkhātena maggenā’’ti. Vinipāteti virūpaṃ sadukkhaṃ saupāyāsaṃ nipātetīti vinipāto, apāyadukkhe khipanako. Dhammoti sabhāvo. Nāssa vinipāto dhammoti avinipātadhammo, na attānaṃ apāyesu vinipātanasabhāvoti vuttaṃ hoti. Kasmā? Ye dhammā apāyagamanīyā, tesaṃ pahīnattā. Tenāha ‘‘avinipātadhammoti catūsu apāyesu apatanasabhāvo’’ti. Tattha apatanasabhāvoti anuppajjanasabhāvo. Sotāpattimagganiyāmenaniyatoti uparimaggādhigamassa avassaṃbhāvībhāvato niyato. Tenevāha ‘‘sambodhiparāyaṇo’’ti. Heṭṭhimantato sattamabhavato upari anuppajjanadhammatāya vā niyato. Sambujjhatīti sambodhi, ariyamaggo. So pana paṭhamamaggassa adhigatattā avasiṭṭho ca adhigantabbabhāvena icchitabboti uparimaggattayasaṅkhātā sambodhi paraṃ ayanaṃ parā gati assāti sambodhiparāyaṇo. Tenāha ‘‘uparimaggattayasambodhiparāyaṇo’’ti.
梵行之本起即梵行之初始，谓为最初梵行，正如所言「律即为规律」，又称“道梵行”等。所谓四大戒律，即指四巴拉基犯规。针对对立法者，不残害，不妄言，依正道媳讨闻，称为圣道「闻字般若教」。堕落意谓病态、艰苦、堕落，谓速入恶趣。法者为真理。除堕落者即真法，谓无堕落性质。缘何如此？诸法若入恶趣，皆灭除也。故称「无堕落法」谓于四恶趣不堕落之性。此处关于道理之证据谓，「入漏出道，乃恒定于思惟上行之义」，都会定意限制。又称「成道期望者」者也。略低第七性者之上，即为无堕落定性。所说之成道者，谓圣道。所以行第一正道得证，必望于更高道，乃称成道期望者。故言「于上乘道成道期望者」。
Tanubhāvāti pariyuṭṭhānamandatāya ca kadāci karahaci uppattiyā ca tanubhāvena. Tanuttañhi dvīhi kāraṇehi veditabbaṃ adhiccuppattiyā ca pariyuṭṭhānamandatāya ca. Sakadāgāmissa hi vaṭṭānusārimahājanassa viya kilesā abhiṇhaṃ na uppajjanti, kadāci karahaci uppajjanti viraḷākārā hutvā viraḷavāpite khette aṅkurā viya. Uppajjamānāpi ca vaṭṭānusārimahājanasseva maddantā pharantā chādentā andhakāraṃ karontā na uppajjanti, mandamandā uppajjanti tanukākārā hutvā abbhapaṭalamiva makkhikāpattamiva ca. Tattha keci therā bhaṇanti ‘‘sakadāgāmissa kilesā kiñcāpi cirena uppajjanti, bahalāva uppajjanti. Tathā hissa puttā ca dhītaro ca dissantī’’ti. Etaṃ pana appamāṇaṃ. Puttadhītaro hi aṅgapaccaṅgaparāmasanamattenapi hontīti. Dvīhiyeva kāraṇehissa kilesānaṃ tanuttaṃ veditabbaṃ adhiccuppattiyā ca pariyuṭṭhānamandatāya cāti.
所谓细微存在，乃指行为停滞迟缓时的断灭，偶然或者某种缘起所生之细微存在等。细微境界的断灭迟缓，须分别两因：一为过度的生起，一为行为停滞迟缓。如同昔日农夫依时节耕作，不断恶行难以突然发生，偶然出现时多是零星断续，好似稀疏的麦秧在稀少的田地里生根般。即便现行恶行，如农夫耕种般亦不常起，若起多为缓慢、细碎，犹如贴近地面的小蝇蛆。对此，某些长老说：“偶尔恶行可长久生起，有时较多，这如他的儿女显现一般。”此言有些不常见。因所谓子女，即使偏重某一肢体器官的偏疾，也算为子女。故应分别两因观察恶行的细微断灭与过度生起。
Heṭṭhābhāgiyānanti ettha heṭṭhāti mahaggatabhūmito heṭṭhā, kāmabhūmiyanti attho. Tesaṃ paccayabhāvena heṭṭhābhāgassa hitāti heṭṭhābhāgiyā, tesaṃ heṭṭhābhāgiyānaṃ, heṭṭhābhāgassa kāmabhavassa paccayabhāvena gahitānanti attho. Saṃyojenti bandhanti khandhagatibhavādīhi khandhagatibhavādayo, kammaṃ vā phalenāti saṃyojanānīti āha ‘‘saṃyojanānanti bandhanāna’’nti. Asamucchinnarāgādikassa hi etarahi khandhādīnaṃ āyatiṃ khandhādīhi sambandho, samucchinnarāgādikassa pana taṃ natthi, katānampi kammānaṃ asamatthabhāvāpattito rāgādīnaṃ anvayato byatirekato ca saṃyojanaṭṭho siddho. Parikkhayenāti samucchedena.
所谓下分者，指地位较低者。此处“下”以大地极下层比喻，意指欲界。由此因缘得名下分。所谓下分者，以此下分为因，指有所依赖者。依附束缚诸行之流转种种称为“缚”。缚即为连接行为与其果报的牵绊。对于非紧密相连的贪等习气，目前此处与蕴等及其延续仍有因缘联系，但对紧密相连的贪等习气则无。因部分行为力量不足，致使贪等不紧密相连，但因前后相续，仍能成缚。所谓灭除，是指彻底斩断。
Opapātikoti upapātikayoniko upapatane sādhukārī. Sesayonipaṭikkhepavacanametaṃ. Tena gabbhavāsadukkhābhāvamāha. Tattha parinibbāyīti iminā sesadukkhābhāvaṃ. Tattha parinibbāyitā cassa kāmaloke khandhabījassa apunāgamanavasenevāti dassetuṃ ‘‘anāvattidhammo’’ti vuttaṃ. Upariyevāti brahmalokeyeva. Anāvattidhammoti tato brahmalokā punappunaṃ paṭisandhivasena na āvattanadhammo. Tenāha ‘‘yonigativasena anāgamanadhammo’’ti.
所谓现行者，指具现生起的业。此为现行之解释。因无对子宫之痛苦，故称为“现行”。所谓断灭，乃是此余苦之灭除。由此断除后，其于欲界蕴种无复生，故宣称“不复来的法”。所谓上分，指梵天界。所谓不复来，是谓在梵天界中，虽有再生，但非循环到欲界，故称不复来的法。故言“由母胎之道不再来”。
Padesaṃpadesakārī ārādhetīti sīlakkhandhādīnaṃ pāripūriyā ekadesabhūtaṃ heṭṭhimamaggattayaṃ padeso, taṃ karonto padesaṃ ekadesabhūtaṃ heṭṭhimaṃ phalattayameva ārādheti, nipphādetīti attho. Tenāha ‘‘padesakārī puggalo nāma sotāpanno’’tiādi. Paripūraṃ paripūrakārīti sīlakkhandhādīhi saddhindriyādīhi ca parito pūraṇena paripūrasaṅkhātaṃ arahattamaggaṃ karonto nibbattento paripūraṃ arahattaphalaṃ ārādheti, nipphādetīti attho. Tenāha ‘‘paripūrakārī nāma arahā’’tiādi.
所谓地方及分布者，乃通过培植戒蕴等，达到一地或一阶段的最低入圣境界所须。其所作即为培植最低圣果之因，谓达成出离地之果。故言“培植者人名，谓初果入圣者”等。所谓圆满培植者，即通过戒蕴、根等之完全充满而成就阿拉汉道，获得圆满阿拉汉果。故言“圆满培植者名谓阿拉汉”等。
Paṭhamasikkhāsuttavaṇṇanā niṭṭhitā. · 第一学经之义注已毕。
7-10. Dutiyasikkhāsuttādivaṇṇanā七至十 第二学经等之义注
§88-91
88-91. Sattame kulā kulaṃ gamanakoti kulato kulaṃ gacchanto. Dve vā tayo vā bhaveti devamanussavasena dve vā tayo vā bhave. Missakabhavavasena hetaṃ vuttaṃ. Desanāmattameva cetaṃ ‘‘dve vā tīṇi vā’’ti. Yāva chaṭṭhabhavā saṃsarantopi kolaṃkolova hoti. Tenevāha ‘‘ayañhi dve vā bhave…pe… evamettha vikappo daṭṭhabbo’’ti. Uḷārakulavacano vā ettha kulasaddo, kulato kulaṃ gacchatīti kolaṃkolo. Sotāpattiphalasacchikiriyato paṭṭhāya hi nīcakule uppatti nāma natthi, mahābhogakulesu eva nibbattatīti attho. Kevalo hi kulasaddo mahākulameva vadati ‘‘kulaputto’’tiādīsu viya. Ekabījīti ettha khandhabījaṃ nāma kathitaṃ, khandhabījanti ca paṭisandhiviññāṇaṃ vuccati. Yassa hi sotāpannassa ekaṃ khandhabījaṃ atthi, ekaṃ bhavaggahaṇaṃ, so ekabījī nāma. Tenāha ‘‘ekasseva bhavassa bījaṃ etassa atthīti ekabījī’’ti. ‘‘Mānusakaṃ bhava’’nti idaṃ panettha desanāmattameva, ‘‘devabhavaṃ nibbattetī’’tipi pana vattuṃ vaṭṭatiyeva.
88-91、所谓第七家族者，即由家族从属关系所成之族属。依天、人二种众生之说，此有二或三。以贪欲存在为因所说此法。以讲法名义言“二或三”。至第六存在，轮回如狂风暴雨般猛烈。故言“此时当观察二或三之变化”。“家族”或称“族”此处为族之名，谓以族属逐级相传。因入流果真证者已无低家出现，惟在富有大家族中体现。单称家族即指大家族，如“家族子”等。所谓一种子者，即蕴种。蕴种即续识曾种子。入流者有一蕴种、一接续，故称一种子。言“一种子，即一生存之种”是也。所谓“人间生存”，仅为讲法方便。也有论说“天界生存涅槃”，以示轮回第三层面。
Uddhaṃvāhibhāvena uddhamassa taṇhāsotaṃ vaṭṭasotaṃ vāti uddhaṃsoto, uddhaṃ vā gantvā paṭilabhitabbato uddhamassa maggasotanti uddhaṃsoto. Paṭisandhivasena akaniṭṭhabhavaṃ gacchatīti akaniṭṭhagāmī. Yattha katthacīti avihādīsu yattha katthaci. Sappayogenāti vipassanāñāṇābhisaṅkhārasaṅkhātena payogena saha, mahatā vipassanāpayogenāti attho. Upahaccāti etassa upagantvāti attho. Tena vemajjhātikkamo kālakiriyāpagamanañca saṅgahitaṃ hoti, tasmā āyuvemajjhaṃ atikkamitvā parinibbāyanto upahaccaparinibbāyī nāma hotīti āha ‘‘yo pana kappasahassāyukesu avihesū’’tiādi. So tividho hotīti ñāṇassa tikkhamajjhamudubhāvena tividho hoti. Tenāha ‘‘kappasahassāyukesū’’tiādi.
所谓上流者，谓上方流动之贪欲之流，被称为“上流”。或谓到达上方后，应得自在的上方道流。续生者谓不下落之生存行为，故称不下界来。谓处于无固定路径，随因缘所生。所谓顺力修习，即与般若现前增上心智之修持相伴。谓大般若增上修习之应用也。所谓上前，意谓向所依止处靠近。由此综合谓超越寿命中段，达到涅槃者名为近灭涅槃者。故云“有千万生命中不生厌者”等。此三种乃智慧快、中、慢三种。故言“千万生命中”等。
Saddhādhurenaabhinivisitvāti ‘‘sace saddhāya sakkā nibbattetuṃ, nibbattessāmi lokuttaramagga’’nti evaṃ saddhādhuravasena abhinivisitvā vipassanaṃ paṭṭhapetvā. Paññādhurena abhiniviṭṭhoti ‘‘sace paññāya sakkā, nibbattessāmi lokuttaramagga’’nti evaṃ paññādhuraṃ katvā abhiniviṭṭho. Yathāvuttameva aṭṭhavidhattaṃ kolaṃkolasattakkhattuparamesu atidisanto ‘‘tathā kolaṃkolā sattakkhattuparamā cā’’ti āha. Vuttanayeneva aṭṭha kolaṃkolā, aṭṭha sattakkhattuparamāti vuttaṃ hoti.
由于坚定信心之故而依止，即是说：『如果因信心能够成就，我便会成就超越世间的道路。』正因如此，以坚定的信心依止，由此建立了观慧。又因智慧之故而依止，即是说：『如果凭智慧能够成就，我便会成就超越世间的道路。』于是，凭智慧而坚定依止。正如所说，有八种极其尊贵的属于可恶、可憎、可憎恶分别的名相，极为殊胜，于是说：“如此，八种属于可恶、可憎、可憎恶者。”照此说法，即为八种可恶、可憎、可憎恶，故此如此称之。
Tattha sattakkhattuṃ paramā bhavūpapatti attabhāvaggahaṇaṃ assa, tato paraṃ aṭṭhamaṃ bhavaṃ nādiyatīti sattakkhattuparamo. Bhagavatā gahitanāmavaseneva cetāni ariyāya jātiyā jātānaṃ tesaṃ nāmāni jātāni kumārānaṃ mātāpitūhi gahitanāmāni viya. Ettakañhi ṭhānaṃ gato ekabījī nāma hoti, ettakaṃ kolaṃkolo, ettakaṃ sattakkhattuparamoti bhagavatā etesaṃ nāmaṃ gahitaṃ. Niyamato pana ayaṃ ekabījī, ayaṃ kolaṃkolo, ayaṃ sattakkhattuparamoti natthi. Ko pana nesaṃ etaṃ pabhedaṃ niyametīti? Keci tāva therā ‘‘pubbahetu niyametī’’ti vadanti, keci paṭhamamaggo, keci upari tayo maggā, keci tiṇṇaṃ maggānaṃ vipassanāti.
其中，“可憎恶”是指生存之所及诸有存在状态，因缘此后第八种生命状态不称作有，故名为“可憎恶”。就好像世尊以严谨名称对圣者的出生所生者发布的命名，诸名皆由誓愿所生，正如儿女的父母所给之名。某些境地名为“独一子”，某些称“可憎恶”，某些叫“可憎恶之上”，正是世尊授予这些名称。然此“独一子”、“可憎恶”、“可憎恶之上”并无固定法则。问：这些名称之分别由何而定？有长老说：“由前因决定”，有说为初道，有说为后三道，有说为三道中观慧定。此处种种说法各有不同。
Tattha ‘‘pubbahetu niyametī’’ti vāde paṭhamamaggassa upanissayo kato nāma hoti, ‘‘upari tayo maggā nirupanissayā uppannā’’ti vacanaṃ āpajjati. ‘‘Paṭhamamaggo niyamehī’’ti vāde upari tiṇṇaṃ maggānaṃ niratthakatā āpajjati. ‘‘Upari tayo maggā niyamentī’’ti vāde paṭhamamagge anuppanneyeva upari tayo maggā uppannāti āpajjatīti. ‘‘Tiṇṇaṃ maggānaṃ vipassanā niyametī’’ti vādo pana yujjati. Sace hi upari tiṇṇaṃ maggānaṃ vipassanā balavatī hoti, ekabījī nāma hoti, tato mandatarāya kolaṃkolo, tato mandatarāya sattakkhattuparamoti.
其中，认为“由前因决定”的说法，谓之第一道之依缘；“后三道产生依缘”的说法出现。言“第一道属于规则”者，会使后三道关系无意义；“后三道决定”的说法，则谓第一道未现便有后三道出现；“三道中之观慧决定”的说法亦成立。如果后三道之观慧力强，即为“独一子”；其次是“可憎恶”；再次是“可憎恶之上”。
Ekacco hi sotāpanno vaṭṭajjhāsayo hoti vaṭṭābhirato, punappunaṃ vaṭṭasmiṃyeva carati sandissati. Anāthapiṇḍiko seṭṭhi, visākhā upāsikā, cūḷarathamahārathā devaputtā, anekavaṇṇo devaputto, sakko devarājā, nāgadatto devaputtoti ime hi ettakā janā vaṭṭajjhāsayā vaṭṭābhiratā ādito paṭṭhāya cha devaloke sodhetvā akaniṭṭhe ṭhatvā parinibbāyissanti, ime idha na gahitā. Na kevalañcimeva, yopi manussesuyeva sattakkhattuṃ saṃsaritvā arahattaṃ pāpuṇāti, yopi devaloke nibbatto devesuyeva sattakkhattuṃ aparāparaṃ saṃsaritvā arahattaṃ pāpuṇāti. Imepi idha na gahitā, kālena deve, kālena manusse saṃsaritvā pana arahattaṃ pāpuṇantova idha gahito, tasmā ‘‘sattakkhattuparamo’’ti idaṃ idhaṭṭhakavokiṇṇabhavūpapattikasukkhavipassakassa nāmaṃ kathitanti veditabbaṃ.
有时，某些入流者为轮回心所系，执着于轮回之路，不断在轮回中游走与相续。诸如富商给孤独长者、女居士维萨卡、小王子朱罗陀王子、诸天子如多色天子、萨咖天帝、龙臣犍达多天子等，皆因眷属之缘在轮回系缚中受生。然后出离天界，最终成就无上涅槃，此等情况未于此处详述。非仅如此，亦有些人为人类转轮回七十世，成就阿拉汉果；有些人在天界涅槃，转轮回七十世次第而得阿拉汉果。这亦未详述。只是随着时间流转，有的人在人天间轮转，最终成就阿拉汉，此为“可憎恶之上”的名号，是对此八种轮回生起中快乐观察者的称谓，应当认识。
‘‘Sakideva imaṃ lokaṃ āgantvā’’ti (pu. pa. 34) vacanato pañcasu sakadāgāmīsu cattāro vajjetvā ekova gahito. Ekacco hi idha sakadāgāmiphalaṃ patvā idheva parinibbāyati, ekacco idha patvā devaloke parinibbāyati , ekacco devaloke patvā tattheva parinibbāyati, ekacco devaloke patvā idhūpapajjitvā parinibbāyati. Ime cattāropi idha na gahitā. Yo pana idha patvā devaloke yāvatāyukaṃ vasitvā puna idhūpapajjitvā parinibbāyissati, ayaṃ ekova idha gahitoti veditabbo.
「若有人来到此世间」这句话，在五个初果入流者中仅四人被称为“唯一称号”。有些人于此生成就入流果，生即涅槃；有者在此生得果后生天界涅槃；有者在天界得果，仍于天界生死循环；有者生天界又还生此世轮回，再得涅槃。以上四种情况未于此处详述。但有人生于此得果，在天界居住至老，再还生此世直至涅槃，此人即被称为唯一称号，应当认识。
Idāni tassa pabhedaṃ dassento ‘‘tīsu pana vimokkhesū’’tiādimāha. Imassa pana sakadāgāmino ekabījinā saddhiṃ kiṃ nānākaraṇanti? Ekabījissa ekāva paṭisandhi, sakadāgāmissa dve paṭisandhiyo, idaṃ tesaṃ nānākaraṇaṃ. Suññatavimokkhena vimuttakhīṇāsavo paṭipadāvasena catubbidho hoti, tathā animittaappaṇihitavimokkhehīti evaṃ dvādasa arahantā hontīti āha ‘‘yathā pana sakadāgāmino, tatheva arahanto dvādasa veditabbā’’ti. Aṭṭhamanavamadasamāni uttānatthāneva.
此时，观察这些分别，言说“在三种解脱中”等语。这里，对于入流者「唯一称号」为何有多样区分？唯一称号只表示一生转生，入流者则有两次再生，故有不同原因。凭空解脱证果，断尽烦恼之行有四种，故十二位阿拉汉同曰：『如入流者一般，亦应认识十二阿拉汉。』这是第八至十九节，位于正顶层。
Dutiyasikkhāsuttādivaṇṇanā niṭṭhitā. · 第二学经等之解释完毕。
11. Saṅkavāsuttavaṇṇanā11. 疑经之解释
§92
92. Ekādasame vihārapaṭibaddhanavakammādibhāraṃ harati pavattetīti bhārahāro. Tenevāha ‘‘nave āvāse samuṭṭhāpeti, purāṇe paṭijaggatī’’ti. Sikkhitabbato sikkhā, pajjitabbato, pajjanti etehīti vā padāni, sikkhāyeva padāni sikkhāpadānīti āha ‘‘sikkhāsaṅkhātehi padehī’’ti. Dassetīti paccakkhato dasseti, hatthāmalakaṃ viya pākaṭe vibhūte katvā vibhāveti. Gaṇhāpetīti te dhamme manasā anupakkhite diṭṭhiyā suppaṭividdhe kārento uggaṇhāpeti. Samussāhetīti samādhimhi ussāhaṃ janeti. Paṭiladdhaguṇehīti tāya desanāya tannissayapaccattapurisakārena ca tesaṃ paṭividdhaguṇehi. Vodāpetīti tesaṃ cittasantānaṃ assaddhiyādikilesamalāpagamanena pabhassaraṃ karoti. Saṇhaṃ saṇhaṃ kathetīti ativiya sukhumaṃ katvā katheti.
第九十二条，以第十一戒（不饮酒戒）及如是等禁戒、行为等的负担，谓之负担。正如经中所说：“新出家者所建立的住处，旧者所放弃的故地。”应当学习者谓之学习，应当远离者谓之远离，故有“以学习为根本”的语句。所说“示现者”为明示，像粗糙的木瓜生熟时明显展现出来般，分别解说之。所说“承受者”指在意念中不违背此法，以正见充分了知而接受。所说“生起者”谓于禅定中生起精进。说“得成就功德者”者，谓以此说法及依赖讲说者本人，与其功德相应而得成就。所谓“照见者”是指其心法流中信心等烦恼的消除而显现光明。谓之“缓缓说明”是指极其细微地逐渐陈说。
Accayanaṃ sādhumariyādaṃ madditvā vītikkamanaṃ accayoti āha ‘‘aparādho’’ti. Acceti atikkamati etenāti vā accayo, vītikkamassa pavattanako akusaladhammo. So eva aparajjhati etenāti aparādho. So hi aparajjhantaṃ purisaṃ adhibhavitvā pavattati. Tenāha ‘‘atikkammaadhibhavitvā pavatto’’ti. Paṭiggaṇhātūti adhivāsanavasena sampaṭicchatūti atthoti āha ‘‘khamatū’’ti. Sadevakena lokena nissaraṇanti araṇīyato ariyo, tathāgatoti āha ‘‘ariyassa vinayeti buddhassa bhagavato sāsane’’ti. Puggalādhiṭṭhānaṃ karontoti kāmaṃ ‘‘vuddhi hesā’’ti dhammādhiṭṭhānavasena vākyaṃ āraddhaṃ, tathāpi desanaṃ pana puggalādhiṭṭhānaṃ karonto ‘‘saṃvaraṃ āpajjatī’’ti āhāti yojanā.
“积累”指积聚善法应受赞许，远离堕落而堕落即为“罪过”。“积累”即逾越，故称“罪过”，因堕落的恶法生起。此人因罪过占据而起恶法生起，即称其“罪过”。因此有言：“逾越后恶法生起”，所谓“承担者”意为以忍耐负荷承受者，亦即“能够忍受者”。世间以神为依归称之为“出离者”，如佛陀被称为“圣者”，即尊奉为“圣者之律法”。“作人立心”谓对应欲乐之增长，依《法之立志》起意，纵然如此讲法，但仍以“作人立心”者也获得“自制”的功德，故作此段量尺说明。
Saṅkavāsuttavaṇṇanā niṭṭhitā. · 疑经之解释完毕。
Samaṇavaggavaṇṇanā niṭṭhitā. · 沙门品之解释完毕。