5. 众会品注释
5. Parisavaggavaṇṇanā
43第五品第一经：「具足掉举」（uddhaccena samannāgatā）指那些将不如法视为如法，将如法视为不如法，将无罪视为有罪，将有罪视为无罪者，其本性即是掉举。实则，那些于戒律中不明了、于杂染与清净诸法不善巧、常行有执著之举，因而多有追悔之人，其未生起的掉举便会生起，已生起的则增长广大。所谓「naḷa」，即芦苇，因其中空无实，故说为芦苇。关于慢，则说「高举的芦苇」（unnaḷā），即如长得极高的芦苇。因此，有「抬高虚妄我慢」（uṭṭhitatucchamānā）之说。慢于‘我与胜者等同’或‘我与他人相似’时生起，特为虚假不实，故称为虚妄。「cāpallena」即放逸的状态（capalabhāvena），指由贪爱所生的贪著。
43. Pañcamassa paṭhame uddhaccena samannāgatāti akappiye kappiyasaññitāya, kappiye akappiyasaññitāya, avajje vajjasaññitāya, vajje avajjasaññitāya uddhaccappakatikā. Ye hi vinaye apakataññuno saṃkilesavodāniyesu dhammesu na kusalā sakiñcanakārino vippaṭisārabahulā, tesaṃ anuppannañca uddhaccaṃ uppajjati, uppannañca bhiyyobhāvaṃ vepullaṃ āpajjati. Sārābhāvena tucchattā naḷo viyāti naḷo, mānoti āha ‘‘unnaḷāti uggatanaḷā’’ti. Tenāha ‘‘uṭṭhitatucchamānā’’ti. Māno hi seyyassa seyyoti sadisoti ca pavattiyā visesato tuccho. Cāpallenāti capalabhāvena, taṇhāloluppenāti attho. Mukhakharāti mukhena pharusā, pharusavādinoti attho.
「散乱语(vikiṇṇavācā)」指放逸的言谈，因为说杂秽语(samphappalāpa)而说话没有边际。因此说「不护语(asaṃyatavacanā)」等等。「忘失正念(vissaṭṭhasatino)」指缺乏正念(sativirahitā)。由于缺少必要的缘(paccayavekallena)，即使有正念也无法发挥念的作用，所以这样说。「不觉知(na sampajānanti)」即无正知(asampajānā)。这里加上否定前缀‘a’形成这个词，就像「无因法」(ahetukā dhammā)、「无比丘住处」(abhikkhuko āvāso)一样，所以称为「无慧(nippaññā)」，意思是缺少智慧(paññārahitā)。在经文中，「迷乱心(vibbhantacittā)」指狂乱的心(ubbhantacittā)。由于没有定(samādhi)，掉举(uddhacca)得到机会，让那些缺少定的人心在各种所缘(ārammaṇa)中四处游荡，好像山林里的猕猴在树枝间跳来跳去。「根门显露(pākatindriyā)」指因为缺乏防护(saṃvarābhāvena)，各个根门就像在俗家时那样敞开着(vivaṭaindriyā)。因此说「像本来那样住立的人(pakatiyā ṭhitehi)」等等。‘敞开(vivaṭehi)’的意思就是不防护(asaṃvutehi)。
Vikiṇṇavācāti vissaṭavacanā samphappalāpitāya apariyantavacanā. Tenāha ‘‘asaṃyatavacanā’’tiādi. Vissaṭṭhasatinoti sativirahitā. Paccayavekallena vijjamānāyapi satiyā satikiccaṃ kātuṃ asamatthatāya evaṃ vuttā. Na sampajānantīti asampajānā, taṃyoganivattiyaṃ cāyaṃ akāro ‘‘ahetukā dhammā (dha. sa. dukamātikā 2), abhikkhuko āvāso’’tiādīsu (cūḷava. 76) viyāti āha ‘‘nippaññā’’ti, paññārahitāti attho. Pāḷiyaṃ vibbhantacittāti ubbhantacittā. Samādhivirahena laddhokāsena uddhaccena tesaṃ samādhivirahānaṃ cittaṃ nānārammaṇesu paribbhamati vanamakkaṭo viya vanasākhāsu. Pākatindriyāti saṃvarābhāvena gihikāle viya vivaṭaindriyā. Tenāha ‘‘pakatiyā ṭhitehī’’tiādi. Vivaṭehīti asaṃvutehi.
44第二经：「争(bhaṇḍana)」是指诤论(kalaha)的前导(pubbabhāgo)，也就是作为诤论原因的谩骂(paribhāsā)以及类似的让人不欢喜的行为(aniṭṭhakiriyā)，这称为争。「起诤论(kalahajātā)」指通过互相抓打(hatthaparāmāsādi)等方式，使诤论发展到顶点，并且在他们身上生起，所以称为‘起诤论的人’。这里应当这样理解。「邪说(viruddhavāda)」指说‘这是法，这不是法’之类的相违背的言论(vivāda)。这里因为言语以口为依处，所以把话语(vācā)理解为‘口(mukha)’，于是说「恶语就是口舌之剑(mukhasattiyoti vuccanti)」。四种僧伽业(saṅghakamma)，因为由界内等分的具格比丘们一同执行，所以叫作「同一业(ekakamma)」。五种巴帝摩卡(pātimokkhuddesa)，因为要一起诵持，所以叫作「同一诵持(ekuddesa)」。而所制定的学处(sikkhāpada)，因为一切有惭的人(puggala)都要平等地修学，所以叫作「平等学(samasikkhatā)」。「乳水交融(khīrodakībhūtā)」：就像奶和水混在一起，彼此融合不分，好像成为一体。虽然在究竟义(paramattha)上这两种聚相是别异的，但对于大多数人来说，很难分辨出奶与水已经交融在一起的差别，看起来仿佛完全混合在一起。同样，由于和谐相处，内心趋向一体的状态，就像这乳水交融一般，应当这样来理解。「以慈眼(mettācakkhūhi)」：指安住于慈心(mettācitta)后，以这样的心观看的眼睛。由于这能表明亲切可爱的状态，所以称为「慈眼(piyacakkhūni)」。
44. Dutiye bhaṇḍanaṃ vuccati kalahassa pubbabhāgoti kalahassa hetubhūtā paribhāsā taṃsadisī ca aniṭṭhakiriyā bhaṇḍanaṃ nāma. Kalahajātāti hatthaparāmāsādivasena matthakappatto kalaho jāto etesanti kalahajātāti evamettha attho daṭṭhabbo. Viruddhavādanti ‘‘ayaṃ dhammo, nāyaṃ dhammo’’tiādinā viruddhavādabhūtaṃ vivādaṃ. Mukhasannissitatāya vācā idha ‘‘mukha’’nti adhippetāti āha ‘‘dubbhāsitā vācā mukhasattiyoti vuccantī’’ti. Catubbidhampi saṅghakammaṃ sīmāparicchinnehi pakatattehi bhikkhūhi ekato kattabbattā ekakammaṃ nāma. Pañcavidhopi pātimokkhuddeso ekato uddisitabbattā ekuddeso nāma. Paññattaṃ pana sikkhāpadaṃ sabbehipi lajjīpuggalehi samaṃ sikkhitabbabhāvato samasikkhatā nāma . Pāḷiyaṃ khīrodakībhūtāti yathā khīrañca udakañca aññamaññaṃ saṃsandati, visuṃ na hoti, ekattaṃ viya upeti. Satipi hi ubhayesaṃ kalāpānaṃ paramatthato bhede pacurajanehi pana duviññeyyanānattaṃ khīrodakaṃ samoditaṃ accantameva saṃsaṭṭhaṃ viya hutvā tiṭṭhati, evaṃ sāmaggivasena ekattūpagatacittuppādā viyāti khīrodakībhūtāti evamettha attho daṭṭhabbo. Mettācakkhūhīti mettācittaṃ paccupaṭṭhapetvā olokanacakkhūhi. Tāni hi piyabhāvadīpanato ‘‘piyacakkhūnī’’ti vuccanti.
45第三经：「有尊胜者(aggavatī)」中的「尊胜(agga)」一词，是‘最上(uttama)’的同义词。这里指的是殊胜的人(puggala)或殊胜的修行道路(paṭipatti)，所以解释为「有尊胜者」就是拥有最上人(uttamapuggalavatī)等。因为渴爱没有断除，所以取用各种各样的资生具，取用很多的人就叫「多取(bahulā)」。「多取的人」就称为「bāhulikā」，就像「律者(venayiko)」这样的构词。因为他们专门追求资具的众多，所以又称他们为「专务衣服等丰富的人(cīvarādibāhullāya paṭipannā)」。「懈怠者(sāthalikā)」：由于对学处(sikkhāpada)没有恭敬尊重，所以抓取的时候松懈不坚牢(sithilaṃ adaḷhaṃ gaṇhantī)，因此称为「懈怠者」。‘松懈(sithila)’是以中性词来描述状态，或者由与sithila同义的sāthala一词，而构成sāthalikā一词。「以趣下之义(avagamanaṭṭhena)」：就是向下走的意思(adhogamanaṭṭhena)，也就是下劣性(orambhāgiyabhāvenā)。「依止远离(upadhiviveke)」：指由于弃舍(paṭinissagga)一切依止，而于依止中远离(upadhivivitta)。「卸下重担(oropitadhurā)」：即放弃奋进(ujjhitussāhā)。「两种精进(duvidhampi vīriya)」：指身体方面的精进和心理方面的精进。
45. Tatiye aggavatīti ettha agga-saddo uttamapariyāyo, tena visiṭṭhassa puggalassa, visiṭṭhāya vā paṭipattiyā gahaṇaṃ idhādhippetanti āha ‘‘aggavatīti uttamapuggalavatī’’tiādi. Avigatataṇhatāya taṃ taṃ parikkhārajātaṃ bahuṃ lanti ādiyantīti bahulā, bahulā eva bāhulikā yathā ‘‘venayiko’’ti (a. ni. 8.11; pārā. 8; ma. ni. 1.246). Te pana yasmā paccayabahubhāvāya yuttappayuttā nāma honti, tasmā āha ‘‘cīvarādibāhullāya paṭipannā’’ti. Sikkhāya ādaragāravābhāvato sithilaṃ adaḷhaṃ gaṇhantīti sāthalikāti vuttaṃ. Sithilanti ca bhāvanapuṃsakaniddeso, sithilasaddena vā samānatthassa sāthalasaddassa vasena sāthalikāti padasiddhi veditabbā. Avagamanaṭṭhenāti adhogamanaṭṭhena, orambhāgiyabhāvenāti attho. Upadhiviveketi sabbūpadhipaṭinissaggatāya upadhivivitte. Oropitadhurāti ujjhitussāhā. Duvidhampi vīriyanti kāyikaṃ cetasikañca vīriyaṃ.
46第四经中，“此是苦”一句，是为了表明尚未现量把握苦圣谛的状态而说。“仅此是苦”，是为了表明将其限定之后仍未把握的状态而说。“由此以上更无苦”，是为了表明尚无余遗地未把握的状态而说。“不如实了知”，是指不能通过通达自性相而无迷惑地证知。“无迷惑通达”的意思是：当那样的智慧生起时，对于苦的色法等各个部分进行分析而无有迷惑，如此生起。“毕竟尽”，即作为毕竟尽之相的涅槃。“不再生起”，此处道理相同。那涅槃作为道的所缘缘，也即是因，依此涅槃，那两者（爱与取）亦得灭尽，那两者的不再生起——即涅槃，被称为苦灭。
46. Catutthe idaṃ dukkhanti dukkhassa ariyasaccassa paccakkhato aggahitabhāvadassanatthaṃ vuttaṃ. Ettakameva dukkhanti tassa paricchijja aggahitabhāvadassanatthaṃ. Ito uddhaṃ dukkhaṃ natthīti anavasesetvā aggahitabhāvadassanatthaṃ. Yathāsabhāvato nappajānantīti sarasalakkhaṇappaṭivedhena asammohato nappaṭivijjhanti. Asammohapaṭivedho ca yathā tasmiṃ ñāṇe pavatte paccā dukkhassa rūpādiparicchede sammoho na hoti, tathā pavatti. Accantakkhayoti accantakkhayanimittaṃ nibbānaṃ. Asamuppattīti etthāpi eseva nayo. Yaṃ nibbānaṃ maggassa ārammaṇapaccayaṭṭhena kāraṇabhūtaṃ āgamma tadubhayampi nirujjhati, taṃ tesaṃ asamuppatti nibbānaṃ dukkhanirodhoti vuccati.
47第五经中，因为将形容词后置，所以本该说“污浊的众会”，却说成了“众会污浊”。因此注释书说明“污浊的众会”等。原本应说“污浊的众会”，却说成了“众会污浊”。“众会中的明珠”一句，道理也是一样。此处的其余内容都很清楚明了。
47. Pañcame visesanassa paranipātena ‘‘parisākasaṭo’’ti vuttanti āha ‘‘kasaṭaparisā’’tiādi. ‘‘Kasaṭaparisā’’ti hi vattabbe ‘‘parisākasaṭo’’ti vuttaṃ. Parisāmaṇḍoti etthāpi eseva nayo. Sesamettha uttānameva.
48第六经中，“甚深”，即深不可测、难以通达之意。“以圣典为据”，以此说明法无碍解所行境的甚深性。因为通达法极为困难，而法在圣典上又是深奥难测的，故说甚深。在说出“以圣典为据而甚深”之后，接着说“如《箭经》一般”，这是因为该经由“无相、未曾知”等圣典形式而具有甚深性，故能如此说。确实，那里那些偈颂是以十分难解的形式存在的。由于智慧难以了知，深不可测，故称“甚深”。此处某些偈颂的前后关联也因其难解而深奥难测，故说“以圣典为据而甚深”。依此方法，对于“以义理为据而甚深”，也应当如此理解其含义。《大吠陀罗经》中以义理为据的甚深性，是容易明白的。“渡越世间”，即是出世间，指九种无量法。他们以此义为体，故称为“出世间者”。因此说“出世间义之阐明者”。
48. Chaṭṭhe gambhīrāti agādhā dukkhogāḷhā. Pāḷivasenāti iminā yo dhammapaṭisambhidāya visayo gambhīrabhāvo, tamāha. Dhammappaṭivedhassa hi dukkarabhāvato dhammassa pāḷiyā dukkhogāḷhatāya gambhīrabhāvo. ‘‘Pāḷivasena gambhīrā’’ti vatvā ‘‘sallasuttasadisā’’ti vuttaṃ tassa ‘‘animittamanaññāta’’ntiādinā (su. ni. 579) pāḷivasena gambhīratāya labbhanato. Tathā hi tattha tā gāthā duviññeyyarūpā tiṭṭhanti. Duviññeyyañhi ñāṇena dukkhogāḷhanti katvā ‘‘gambhīra’’nti vuccati. Pubbāparampettha kāsañci gāthānaṃ duviññeyyatāya dukkhogāḷhameva, tasmā taṃ ‘‘pāḷivasena gambhīrā’’ti vuttaṃ. Imināva nayena ‘‘atthavasena gambhīrā’’ti etthāpi attho veditabbo. Mahāvedallasuttassa (ma. ni. 1.449 ādayo) atthavasena gambhīratā suviññeyyāva. Lokaṃ uttaratīti lokuttaro, navavidho appamāṇadhammo. So atthabhūto etesaṃ atthīti lokuttarā. Tenāha ‘‘lokuttaraatthadīpakā’’ti.
“有情空、唯法”：空无有情、无自我，唯有法而已。“应领解、应遍学”：因性、数倒置而说，故注释中说“于应领解与应遍学”。诗人的作品称为诗，凡其所作即由他们所创作，故说“诗”指“由诗人们所创作”。“其余”指诗歌，所说的即是诗歌；而诗歌即诗人所说，因此说“那是它的同义语”。“音韵美妙”：指各种美妙的字母组合，足以表达意义。“在于教外”：指不属于佛教的范畴。“于他们之弟子中”：指那些不知名的各个老师的弟子们。“他们既不互相质问”：教授者与听闻者彼此不追问义理等，仅以读诵和听闻便感满足。“不行游行”：因无通达义理者，且与其前后行为相违，故不会为询问“何处有懂义理者”而四处游走。“怎样安立”：以何种方式安放。“义理”：透过自性、连结、关联、前后、始终来了解，即正确了知，故说“什么义理”等。“未开显”：因字母组合等而未显了。“疑”：即疑惑。
Sattasuññaṃ dhammamattamevāti sattena attanā suññaṃ kevalaṃ dhammamattameva. Uggahetabbaṃ pariyāpuṇitabbanti liṅgavacanavipallāsena vuttanti āha ‘‘uggahetabbe ca pariyāpuṇitabbe cā’’ti. Kavino kammaṃ kavitā. Yaṃ panassa kammaṃ, taṃ tena katanti vuccatīti āha ‘‘kavitāti kavīhi katā’’ti. Itaranti kāveyyāti padaṃ, kābyanti vuttaṃ hoti. Kābyanti ca kavinā vuttanti attho. Tenāha ‘‘tasseva vevacana’’nti. Vicitraakkharāti vicittākārakkharā viññāpanīyā. Sāsanato bahibhūtāti na sāsanāvacarā. Tesaṃ sāvakehīti buddhānaṃ sāvakāti apaññātānaṃ yesaṃ kesañci sāvakehi. Na ceva aññamaññaṃ paṭipucchantīti ye vācenti, ye ca suṇanti, te aññamaññaṃ atthādiṃ nappaṭipucchanti, kevalaṃ vācanasavanamatteneva parituṭṭhā honti. Cārikaṃ na vicarantīti asukasmiṃ ṭhāne atthādiṃ jānantā atthīti pucchanatthāya cārikaṃ na gacchanti tādisassa puggalassa abhāvato tassa ca pubbāparavirodhato. Kathaṃ ropetabbanti kena pakārena nikkhipitabbaṃ. Attho nāma sabhāvato anusandhito sambandhato pubbāparato ādipariyosānato ca ñāto sammāñāto hotīti āha ‘‘ko attho’’tiādi. Anuttānīkatanti akkharasannivesādinā anuttānīkataṃ. Kaṅkhāyāti saṃsayassa.
49第七经：会被烦恼所触，故称为“食”，指四种资具。他们重视彼而不重视法，故称“重食者”，因此说“执取出世间法为低劣而安住的会众”。“俱分解脱”：从二方面解脱，即两度解脱。“慧解脱”：不依止于止，唯以最胜道慧而得解脱者，故说为“干观者、漏尽者”。“以身”：指名身。触证了名为八等至的禅那触后，再以名身作证先前所观见的灭——涅槃，这样的人称为“身证者”，然并非已解脱，因尚有部分漏未尽故。“见至者”：见边际即所见的边际——紧接着的那个刹那，指紧随称为“见”的入流道智之后而证得的人。从初果乃至最上道，皆称“见至者”，因此说“此二者于六处中可得”。
49. Sattame kilesehī āmasitabbato āmisaṃ, cattāro paccayā. Tadeva garu garukātabbaṃ etesaṃ, na dhammoti āmisagarū. Tenāha ‘‘lokuttaradhammaṃ lāmakato gahetvā ṭhitaparisā’’ti. Ubhato bhāgato vimuttoti ubhatobhāgavimutto. Dvīhi bhāgehi dve vāre vimutto. Paññāya vimuttoti samathasannissayena vinā aggamaggapaññāya vimutto. Tenāha ‘‘sukkhavipassakakhīṇāsavo’’ti . Kāyenāti nāmakāyena. Jhānaphassaṃ phusitvāti aṭṭhasamāpattisaññitaṃ jhānaphassaṃ adhigamavasena phusitvā. Pacchā nirodhaṃ nibbānaṃ yathā ālocitaṃ nāmakāyena sacchikarotīti kāyasakkhī. Na tu vimutto ekaccānaṃ āsavānaṃ aparikkhīṇattā. Diṭṭhantaṃ pattoti diṭṭhassa anto anantaro kālo diṭṭhanto, dassanasaṅkhātassa sotāpattimaggañāṇassa anantaraṃ pattoti attho. Paṭhamaphalato paṭṭhāya hi yāva aggamaggā diṭṭhippatto. Tenāha ‘‘ime dvepi chasu ṭhānesu labbhantī’’ti.
“信而解脱者”：为显示并非全分解脱者仅凭信心而有解脱的状态，以阐明信解脱者为有学位；或“信解脱者”即“依信而解脱”之义。“于六处”：从初果开始，有六个阶段。“随念法”：随念名为初道慧的法；对“随念信”亦同此理，此二者唯处于入流道位。为何执取此人？当如此纯善的圣者们被执取时，为何仍执取这个纯受呵责、低劣、破戒的人？虽于一切时、一切处，于同类事物中均可见之，然差别不显；唯有不同类事物存在时，差别方得以显现，犹如布的正反面，因此说“然而于某些……”等。“被缠缚”：为系缚所缚。“陷于迷乱”：陷入迷乱、迷惑。“为了除去欲贪”：为去除欲贪。“无出离慧”：缺少能导向出离的智慧。
Saddahanto vimuttoti etena sabbathā avimuttassa saddhāmattena vimuttabhāvadassanena saddhāvimuttassa sekkhabhāvameva vibhāveti. Saddhāvimuttoti vā saddhāya avimuttoti attho. Chasu ṭhānesūti paṭhamaphalato paṭṭhāya chasu ṭhānesu. Dhammaṃ anussaratīti paṭhamamaggapaññāsaṅkhātaṃ dhammaṃ anussarati. Saddhaṃ anussaratīti etthāpi eseva nayo. Ubhopi hete sotāpattimaggaṭṭhāyeva. Imaṃ kasmā gaṇhantīti evaṃ ekantapāsaṃsesu ariyesu gayhamānesu imaṃ ekantaninditaṃ lāmakaṃ dussīlaṃ kasmā gaṇhanti. Sabbesu sabbatā sadisesu labbhamānopi viseso na paññāyati, visabhāge pana sati eva paññāyati paṭabhāvena viya cittapaṭassāti āha ‘‘ekaccesu panā’’tiādi. Ganthitāti avabaddhā. Mucchitāti mucchaṃ sammohaṃ āpannā. Chandarāgaapakaḍḍhanāyāti chandarāgassa apanayanatthaṃ. Nissaraṇapaññāyāti tato nissaraṇāvahāya paññāya virahitā.
“慧之轭”：指致力于观。“已进入”：指已踏入观之道。“在那个时候”：指在入流道的刹那。名为“法随行者”，因为以称为慧的法而随念圣道之流。名为“身证者”，因为以名身作证那应作证的涅槃。依镇伏与断除而有两次解脱：由无色界禅那从色身解脱，由最上道从其余身解脱。这是从两种分说，此处是从格。“已见边际者”，或因见而到达，即“见至者”。其中，“已见边际者”指达到那称为见的入流道智的无间。所谓“因见”，指因为那称为四谛见的慧，已见到了灭。缺少禅那触、单凭殊胜慧而解脱的，称为“慧解脱”。其余部分依前所说道理，便易了知。
Paññādhurenāti vipassanābhinivesena. Abhiniviṭṭhoti vipassanāmaggaṃ otiṇṇo. Tasmiṃ khaṇeti sotāpattimaggakkhaṇe. Dhammānusārī nāma paññāsaṅkhātena dhammena ariyamaggasotassa anussaraṇato. Kāyasakkhī nāma nāmakāyena sacchikātabbassa nibbānassa sacchikaraṇato. Vikkhambhanasamucchedānaṃ vasena dvikkhattuṃ. Arūpajjhānehi rūpakāyato, aggamaggena sesakāyatoti dvīhi bhāgehi nissakkavacanañcetaṃ. Diṭṭhantaṃ patto, diṭṭhattā vā pattoti diṭṭhippatto. Tattha diṭṭhantaṃ pattoti dassanasaṅkhātassa sotāpattimaggañāṇassa anantaraṃ pattoti attho. Diṭṭhattāti catusaccadassanasaṅkhātāya paññāya nirodhassa diṭṭhattā. Jhānaphassarahitāya sātisayāya paññāya eva vimuttoti paññāvimutto. Sesaṃ vuttanayattā suviññeyyameva.
50第八品：“不平坦”即“不平等”。由于身业等的不平等，因而容易由此产生过失，故说“有陷跌之义”。“无过失之义”：即无陷跌。“背离法者”：指偏离法。“背离律者”一词，其理亦然。
50. Aṭṭhame na samāti visamā. Kāyakammādīnaṃ visamattā tato eva tattha pakkhalanaṃ sulabhanti āha ‘‘sapakkhalanaṭṭhenā’’ti. Nippakkhalanaṭṭhenāti pakkhalanābhāvena. Uddhammānīti dhammato apetāni. Ubbinayānīti etthāpi eseva nayo.
51第九品：“不如法者”指从事非法之人。故说“无法者”，意为缺乏法者。
51. Navame adhammikāti adhamme niyuttā. Tenāha ‘‘niddhammā’’ti, dhammarahitāti attho.
5252. 第十部：「执取」指使其转起。「而且彼此不使了知」：从该诉讼的根源直至如何平息，彼此都没有能让对方正确了解。若是为了让对方了解而集会，即应通过适当的做法来达成共识，然而他们却不为此事而集会。「不使观见」：从该诉讼的根源开始，彼此都不让对方看清楚。像这样不让对方了解，而执取己方见解的力量，因此被称为「无令知之力者」。「不如理议论」：由于固执己见、执取错误、难以弃舍，而作出不如理的议论。因此说「强力」等。由于从反面解释黑暗面，其义便易把握，故意义甚易了知。
52. Dasame gaṇhantīti pavattenti. Na ceva aññamaññaṃ saññāpentīti mūlato paṭṭhāya taṃ adhikaraṇaṃ yathā vūpasammati, evaṃ aññamaññaṃ itarītare na sammā jānāpenti. Saññāpanatthaṃ sannipāte sati tattha yuttapattakaraṇena saññattiyā bhavitabbaṃ, te pana saññāpanatthaṃ na sannipatanti. Na pekkhāpentīti taṃ adhikaraṇaṃ mūlato paṭṭhāya aññamaññaṃ na pekkhāpenti. Asaññattiyeva attanā gahitapakkhassa balaṃ etesanti asaññattibalā. Na tathā mantentīti sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggibhāvena tathā na mantenti. Tenāha ‘‘thāmasā’’tiādi. Uttānatthoyeva kaṇhapakkhe vuttappaṭipakkhena gahetabbattā.
2. 「第二组五十经」。
2. Dutiyapaṇṇāsakaṃ
