俱舍論記 15.74

15.74

「隨相是何至四污道沙門」者。說一切有部答。彼犯重人隨相狀是何，戒體必應有。經中既說有四沙門更無第五，明知犯重身中有戒，即污道沙門所攝。若四不攝，應立第五相似沙門。既不別立，應知即是污道沙門。若無戒體不名沙門，既名沙門知有戒體。意引第四為證。餘者同文故來。准陀，此云稚小，舊云純陀，訛也。《婆沙》六十六解云「勝道沙門者，謂佛世尊自能覺故，一切獨覺應知亦爾。示道沙門者，謂尊者舍利子，無等雙故、大法將故、常能隨佛轉法輪故，一切無學聲聞應知亦爾。命道沙門者，謂尊者阿難陀，雖居學位而同無學，多聞聞持具淨戒禁，一切有學應知亦爾。污道沙門者，謂莫喝落迦苾芻，喜盜他物等是。」解云：佛及獨覺，自能覺故、其道勝故，名為勝道。舍利子等說法化人，名為示道。阿難陀等以戒、定、慧為命，故名命道。謂諸犯重人名為污道。莫河落迦，此云老，謂老苾芻。問：非犯重戒餘凡苾芻，於此四中是何所攝，而言更無第五沙門？解云：是命道沙門攝，以戒為命故。《婆沙》且說有學，凡夫略而不說，或可影顯。又解：污道沙門攝。雖非犯重，餘輕必犯，亦名污道。《婆沙》且說犯重，餘未說者等字中攝。又解：通二所攝。若具淨戒，命道沙門攝。若犯餘輕，污道沙門攝。釋妨如前。又解：不攝。世尊一時隨機說法，且說諸聖及犯重人，故不犯重人非此四攝。若作此解，應釋文言：准陀當知沙門有四。此是經文，更無第五有部證言。

"Whatever the characteristic is [the essence must exist] up to [the fourth, the śramaṇa who defiles the Path]": The Sarvāstivāda answers. Whatever the characteristic of that person who committed a grave offense may be, the essence of the precepts must exist. Since the sūtra states that there are four śramaṇas and no fifth, we clearly know that in the person of one who commits a grave offense there are precepts, and he is included under the śramaṇa who defiles the Path. If he were not included among the four, a fifth, a counterfeit śramaṇa, should be established. Since none is established separately, one should know that he is the śramaṇa who defiles the Path. If he lacked the essence of the precepts, he would not be called a śramaṇa; since he is called a śramaṇa, we know he possesses the essence of the precepts. The intention is to cite the fourth as proof. The others appear together merely because they share the same text. Cunda is translated here as 'young'; the old translation was Chunda, which was an error. The *Mahāvibhāṣā*, fascicle 66, explains: 'The śramaṇa of the supreme Path refers to the Buddha, the World-Honoured One, because he awakens by himself; all pratyekabuddhas should also be known to be like this. The śramaṇa who demonstrates the Path refers to the Venerable Śāriputra, because he has no equal, is the great marshal of the Dharma, and constantly turns the wheel of Dharma following the Buddha; all aśaikṣa śrāvakas should also be known to be like this. The śramaṇa whose life is the Path refers to the Venerable Ānanda; although in the stage of a trainee (śaikṣa), he is like a non-trainee, having heard much, retaining what he heard, and being endowed with pure precepts; all śaikṣas should also be known to be like this. The śramaṇa who defiles the Path refers to Mahā-mallaka bhikṣus who like to steal others' belongings, and so forth.' Explanation: The Buddha and pratyekabuddhas, because they awaken by themselves and their path is supreme, are called the supreme Path. Śāriputra and others teach the Dharma and transform people, and so are called demonstrators of the Path. Ānanda and others take morality, concentration, and wisdom as their life, and so are called living by the Path. Those who commit grave offenses are called defilers of the Path. *Mahā-mallaka* is translated here as 'old', meaning an elderly bhikṣu. Question: As for ordinary bhikṣus who have not committed grave offenses, under which of these four are they subsumed, such that it is said there is no fifth śramaṇa? Explanation: They are subsumed under the śramaṇa whose life is the Path, because they take the precepts as their life. The *Mahāvibhāṣā* temporarily speaks of trainees and omits ordinary beings, or perhaps they are implicitly indicated. Another explanation: They are subsumed under the śramaṇa who defiles the Path. Although they have not committed grave offenses, they definitely commit other minor offenses, and so are also called defilers of the Path. The *Mahāvibhāṣā* temporarily speaks of grave offenses, and those not mentioned are subsumed under 'and so forth'. Another explanation: They are subsumed under both. If fully endowed with pure precepts, they are subsumed under the śramaṇa whose life is the Path. If they commit other minor offenses, they are subsumed under the śramaṇa who defiles the Path. The resolution of doubts is as before. Another explanation: They are not subsumed. At one time the World-Honoured One taught the Dharma according to the capacity of the audience, speaking only of the noble ones and those who commit grave offenses; therefore, persons who have not committed grave offenses are not subsumed under these four. If this explanation is adopted, one should explain the text as: 'Cunda, you should know that there are four śramaṇas.' This is the sūtra text; that there is no fifth is the Sarvāstivāda's citation as proof.