四分律刪繁補闕行事鈔 2.416

2.416

所以前九句中，上品一句者，以事法俱了，未可論罪。後九句各分三品者，莫非由一事生，容兼疑不識故。結罪易明，故分為二九句也。若論緣罪，下二心，疑及不識，合十二罪，皆犯究竟。以罪是可學故，以不學故不識。故文云：不以無知故得脫，若犯罪，如法治，更增無知法。無知及疑，皆是究竟。若不疑及識，一向無罪，無果可趣。前言無罪者，謂無不學無知，非謂無根本罪。

The reason why there is only one proposition of the superior grade in the previous nine propositions is that, because the matter and rule were both clearly understood, one cannot speak of an offense. The reason why each of the later nine propositions is divided into three grades is that they all arise from a single matter, admitting both doubt and ignorance. Because establishing the offenses is easy to clarify, they are divided into two sets of nine propositions. If one discusses the object of the offense, the lower two mental states—doubt and ignorance—total twelve offenses, all of which constitute final offenses. Because the offense is learnable, it is because of not studying that one does not know it. Therefore the text states: 'One does not obtain release on account of ignorance; if one commits an offense, it is dealt with according to the Dharma, and the rule of ignorance is added.' Ignorance and doubt are both final [offenses]. If one has neither doubt nor [ignorance]—that is, knowing—there is purely no offense, and no [evil] result toward which one tends. The previous statement of 'no offense' meant that there is no [offense of] not studying or ignorance, not that there is no primary offense.