857. Apica ye ‘‘saṃyojanappahānamattameva phalaṃ nāma, na koci añño dhammo atthī’’ti vadanti, tesaṃ anunayatthaṃ idaṃ suttampi dassetabbaṃ – ‘‘kathaṃ payogapaṭippassaddhipaññā phale ñāṇaṃ? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tampayogapaṭippassaddhattā uppajjati sammādiṭṭhi, maggassetaṃ phala’’nti (paṭi. ma. 1.63) vitthāretabbaṃ.
此中：（1）此（圣果的）转起曾示于圣道的过程之中。对于那些说「只是断结名为果，更无他法」的人（案达罗派），当示以此经：[《无碍解道》Pts.I,p.71.]「如何由加行安息的慧而为果智？即于须陀洹道的剎那，以见之义的正见，从邪见而出起，从彼（邪见）随转的烦恼和诸蕴而出起，从那外在的一切相而出起；因为那（邪见的）加行的安息而生起正见，故说这是道的果」。尚有其它的例证：[cf. 《法聚论》Dhs.§1403（p.239）.]
Ñ(XXIII,4): Furthermore, when people say that the fruit is the mere abandoning of fetters and nothing more than that, the following sutta can be cited in order to convince them that they are wrong: 'How is it that understanding of the tranquillizing of effort is knowledge of fruit? At the moment of the stream-entry path right view in the sense of seeing emerges from wrong view, and it emerges from the defilements and from the aggregates that occur consequent upon that [wrong view], and externally it emerges from all signs. Right view arises because of the tranquillizing of that effort. This is the fruit of the path' (Ps.i,71), and this should be given in detail.
‘‘Cattāro maggā apariyāpannā, cattāri ca sāmaññaphalāni, ime dhammā appamāṇārammaṇā’’ (dha. sa. 1422). ‘‘Mahaggato dhammo appamāṇassa dhammassa anantarapaccayena paccayo’’ti (paṭṭhā. 2.12.62) evamādīnipi cettha sādhakāni.
「四圣道及四沙门果等的诸法以无量为所缘」。「大（上二果）法对无量法依无间缘为缘」等。
Ñ: Also such passages as, 'The four paths and the four fruits—these states have a measureless object' (Dhs. §1408), and, 'An exalted state is a condition, as proximity condition, for a measureless state' (Pṭn.l, vol.ii, 227, Burmese ed.), establish the meaning here.
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