攝大乘論 第九分 增上慧學分
三增上學，戒、定之後，是最高的一學：慧。但這裡的『慧』有個專名——無分別智：離一切虛妄分別的根本智。見道時親證真如的，就是它；它也正是『般若』的真身。整個唯識修行，到這裡登頂。
第一個要破的誤會是：『無分別』會不會就是『什麼都不想』的發呆？無著用五個『不是』把它劃清：它不是發呆的空白、不是滅盡定的死寂、不是無想、不是木石那種無知無覺的『不分別』、也不在真如上再添一個念頭去推求。可見『無分別』不是『沒知覺』，而是『不起虛妄分別、卻歷歷照真』的一種極高的覺。
最傳神的比喻是『閉眼、開眼』：根本智像人閉著眼——入真如時，一切相都泯掉了；後得智像同一個人又睜開眼——出觀之後，回到事相上度化眾生。先閉眼見性，再開眼起用，正是這智的兩個面。
而它之所以能『無分別』，根子在『境本來就無』：同一條河，餓鬼見膿血、魚見宮殿、人見水、天見琉璃——境隨識變，本非實有。境一空，連『識』也跟著空；境、識雙泯，才是唯識的究竟。
最後無著點明：這「無分別智」，就是『般若』；而它與聲聞之智最大的不同，是「以大悲為體」——聲聞的智了的是自己，菩薩的智要載一切眾生到底。他甚至補了一個很現實的問題：菩薩既已自在，為何不普施財富給窮人？答案顯出真正的慧不是濫好心——有時匱乏反而能逼出道心，給了反成造惡的本錢；該不該給，菩薩看得清清楚楚。
十六門怎麼一一展開、那一長串比喻與唯識無境的論證、般若離五處、菩薩聲聞五差別——這些，可循本分一段一段讀下去。但你不必一上來就跳進細節——先記住這一句就夠了：無分別智不是發呆，而是『閉眼見真、開眼濟世』的那把智；它就是般若，以大悲為體。
After morality and concentration, the three higher trainings reach the highest: wisdom. But "wisdom" here has a proper name — the non-discriminating cognition: the fundamental cognition free of all false discrimination. It is what directly realizes suchness at the path of seeing, and it is the true body of "prajñā." The whole Yogācāra path reaches its summit here.
The first misunderstanding to clear away: is "non-discrimination" just the blankness of "thinking nothing"? Asaṅga marks it off with five negations: it is not the blank of torpor, not the dead stillness of the cessation-attainment, not the no-perception state, not the insentient "non-discrimination" of wood and stone, and it raises no extra thought upon suchness to go searching. So "non-discrimination" is not "having no awareness," but a supremely high awareness that "raises no false discrimination, yet vividly illumines the real."
The most vivid simile is "closing and opening the eyes": the fundamental cognition is like a person with eyes closed — entering suchness, all marks effaced; the subsequently-attained cognition is like the same person opening the eyes again — emerging, returning among phenomena to deliver beings. First closing the eyes to see the nature, then opening them to act: these are the cognition's two faces.
And it can be "non-discriminating" because, at root, "the object was never there": one and the same river is seen by hungry ghosts as pus-and-blood, by fish as a mansion, by humans as water, by gods as crystal — the object transforms with consciousness, never real in itself. Once the object is emptied, "consciousness" too falls away with it; object and consciousness effaced together is the ultimate of consciousness-only.
Finally Asaṅga makes it plain: this "non-discriminating cognition" just is "prajñā"; and what most divides it from the śrāvaka's wisdom is that it has "great compassion for its substance" — the śrāvaka's wisdom liberates himself, while the bodhisattva's aims to carry all beings the whole way. He even adds a very concrete question: if the bodhisattva already has mastery, why not give wealth to all the poor? The answer shows that true wisdom is no indiscriminate kindness — sometimes want itself draws out the wish to practice, and a gift can become the capital of wrongdoing; whether to give, the bodhisattva sees exactly.
How the sixteen aspects unfold one by one, that long string of similes and the consciousness-only arguments, prajñā's five positions, the five śrāvaka–bodhisattva differences — you can follow these one stretch at a time. But you need not plunge into the details at once — it is enough to keep this one line: the non-discriminating cognition is not blanking-out, but the wisdom that "closes its eyes to see the true and opens them to save the world"; it just is prajñā, with great compassion for its substance.
九 增上慧學分 〔T31 0147b19〕
如是已說增上心殊勝，增上慧殊勝云何可見？謂無分別智，若自性，若所依，若因緣，若所緣，若行相，若任持，若助伴，若異熟，若等流，若出離，若至究竟，若加行、無分別、後得勝利，若差別，若無分別、後得譬喻，若無功用作事，若甚深。應知無分別智，名增上慧殊勝。
此中無分別智，離五種相以為自性：一、離無作意故，二、離過有尋有伺地故，三、離想受滅寂靜故，四、離色自性故，五、離於真義異計度故。離此五相，應知是名無分別智。
〔T31 0147c〕
於如所說無分別智成立相中，復說多頌：
「諸菩薩自性，遠離五種相，
是無分別智，不異計於真。
諸菩薩所依，非心而是心，
是無分別智，非思義種類。
諸菩薩因緣，有言聞熏習，
是無分別智，及如理作意。
諸菩薩所緣，不可言法性，
是無分別智，無我性真如。
諸菩薩行相，復於所緣中，
是無分別智，彼所知無相。
相應自性義，所分別非餘，
字展轉相應，是謂相應義。
非離彼能詮，智於所詮轉，
非詮不同故，一切不可言。
諸菩薩任持，是無分別智，
後所得諸行，為進趣增長。
諸菩薩助伴，說為二種道，
是無分別智，五到彼岸性。
諸菩薩異熟，於佛二會中，
是無分別智，由加行證得。
諸菩薩等流，於後後生中，
是無分別智，自體轉增勝。
諸菩薩出離，得成辦相應，
是無分別智，應知於十地。
諸菩薩究竟，得清淨三身，
是無分別智，得最上自在。
如虛空無染，是無分別智，
種種極重惡，由唯信勝解。
如虛空無染，是無分別智，
解脫一切障，得成辦相應。
如虛空無染，是無分別智，
常行於世間，非世法所染。
如瘂求受義，如瘂正受義，
如非瘂受義，三智譬如是。
如愚求受義，如愚正受義，
如非愚受義，三智譬如是。
如五求受義，如五正受義，
如末那受義，三智譬如是。
如未解於論，求論，受法，義，
次第譬三智，應知加行等。
如人正閉目，是無分別智；
即彼復開目，後得智亦爾。
應知如虛空，是無分別智；
於中現色像，後得智亦爾。
如末尼，天樂，無思成自事，
種種佛事成，常離思亦爾。
非於此、非餘，非智、而是智，
與境無有異，智成無分別。
應知一切法，本性無分別，
所分別無故，無分別智無。」
此中加行無分別智有三種，謂因緣、引發、數習生差別故。
根本無分別智亦有三種，謂喜足、無顛倒、無戲論無分別差別故。
後得無分別智有五種，謂通達、隨念、安立、和合、如意思擇差別故。
復有多頌成立如是無分別智：
〔T31 0148b〕
「鬼、傍生、人、天，各隨其所應，
等事心異故，許義非真實。
於過去事等，夢像，二影中，
雖所緣非實，而境相成就。
若義義性成，無無分別智；
此若無，佛果證得不應理。
得自在菩薩，由勝解力故，
如欲地等成，得定者亦爾。
成就簡擇者，有智得定者，
思惟一切法，如義皆顯現。
無分別智行，諸義皆不現，
當知無有義，由此亦無識。」
般若波羅蜜多與無分別智，無有差別，如說：菩薩安住般若波羅蜜多非處相應，能於所餘波羅蜜多修習圓滿。云何名為非處相應修習圓滿？謂由遠離五種處故：一、遠離外道我執處故，二、遠離未見真如菩薩分別處故，三、遠離生死涅槃二邊處故，四、遠離唯斷煩惱障生喜足處故，五、遠離不顧有情利益安樂住無餘依涅槃界處故。
聲聞等智與菩薩智有何差別？由五種相應知差別：一、由無分別差別，謂於蘊等法無分別故。二、由非少分差別，謂於通達真如，入一切種所知境界，普為度脫一切有情，非少分故。三、由無住差別，謂無住涅槃為所住故。四、由畢竟差別，謂無餘依涅槃界中無斷盡故。五、由無上差別，謂於此上無有餘乘勝過此故。
此中有頌：
「諸大悲為體，由五相勝智，
世出世滿中，說此最高遠。」
若諸菩薩成就如是增上尸羅，增上質多，增上般若功德圓滿，於諸財位得大自在，何故現見有諸有情匱乏財位？見彼有情於諸財位有重業障故；見彼有情若施財位障生善法故；見彼有情若乏財位厭離現前故；見彼有情若施財位即為積集不善法因故；見彼有情若施財位即便作餘無量有情損惱因故：是故現見有諸有情匱乏財位。
此中有頌：
「見業、障、現前、積集、損惱故，
現有諸有情，不感菩薩施。」
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
上一分講『增上心』（更上一層的『定』）。這一分接著問：更上一層的『慧』（增上慧），又該怎麼去認識它？無著的答案，就是無分別智——那超越主客分別、直接契入真相的智慧。以下順著他的話講下來。
一、總提：用十六門來看無分別智
無著說：『增上心』已經講過了，那麼『增上慧』的殊勝該怎麼看呢？要看的就是無分別智，而且要從十六個方面來看它——
它的自性（本身是什麼）、它的所依（依靠什麼）、它的因緣（憑什麼條件生起）、它的所緣（緣的是什麼境）、它的行相（呈現什麼相貌）、它的任持（怎樣維繫增長）、它的助伴（有什麼同行的助緣）、它的異熟（修成後感得什麼果報）、它的等流（後後相續而轉勝的那一面）、它的出離（怎樣由它而解脫超出）、它的至究竟（最終究竟到什麼地步）；還有「加行、無分別、後得」這三種智的勝利（殊勝利益）、它的種種差別、「無分別智」與『後得智』的譬喻、它的無功用作事（不費功用而成辦佛事）、以及它的甚深（深不可測）。把這些看明白了，就該知道：所謂「無分別智」，就是增上慧的殊勝所在。
二、無分別智的自性：離五種相
無著先講它的『自性』——無分別智之所以是無分別智，是因為它離開了五種相（撇開了五種錯認，這才是它的本來面目）：
- 它不是『無作意』（不是心裡空空、什麼都不起念的那種昏沉無記）；
- 它不是「過有尋有伺地」（不是還停在那有粗思〔尋〕有細察〔伺〕的階段，也不是已經越過了它而退到無心）——它離開了那種有尋有伺；
- 它不是『想受滅』那種寂靜（不是把想、受滅掉、心識停轉的那種定境）；
- 它不是『色』的自性（不是物質形相那一類東西）；
- 它不是『對真義另起計度』（不是把那真實之義又拿來分別、揣度一番）。
離開這五種相，才該知道：這就叫無分別智。
三、用多首偈，把無分別智從各方面說明
對上面所立的「無分別智」這個道理，無著又用許多偈頌，從各個方面把它說明。以下順著一首一首的大意講下來。
先說自性。 諸菩薩的無分別智，它的自性就是遠離那五種相、而不對『真』（真實）另起計度的那份智。
說所依。 它所依靠的，是「非心而是心」的——說它不是平常那能分別的心，可它又確實是心（這份智本身就是心的一種，只是不落在『思義』的分別裡）；它不屬於那種『思量義』的種類。
說因緣。 它生起的條件，是「有言聞熏習」——平日聽聞正法、反覆薰染所留下的潛在勢力，再加上「如理作意」（順著正理去用心思惟）；由這兩樣，這份無分別智才得以生起。
說所緣。 它所緣的境，是那『不可用言語說盡的法性』——也就是『無我性的真如』（沒有實我、如實如是的那個真實）。
說行相。 它呈現的相貌，是在所緣的真如當中——對那『所知』竟是『無相』（沒有可分別取著的相）。
夾說『相應』之義。 （這裡插說一節名相的道理：）所謂『相應』，是說那能詮表的『字』（名言文字），輾轉地與所詮表的義配搭在一起——這字字相承、與義相應，就叫『相應之義』。可是話說回來：並不是離開那能詮表的（名言），智就能對所詮表的（義）運轉；也並不是『能詮』與『所詮』當真是兩不相干、各自分立——正因為它們既非一、又非異，所以歸根究柢，『真義』終究是言語說不盡的（一切不可言）。
說任持。 諸菩薩的無分別智，靠什麼維繫增長？靠『後得智』（無分別智之後所引生、能分別世間的那種智）所起的種種行——憑著這些，向道之心才能進趣、增長。
說助伴。 它的同行助緣，說是『二種道』；這份無分別智，正是其餘五種『到彼岸』（五波羅蜜多）的本性所在（攝持著它們而成其度）。
說異熟。 諸菩薩由這份無分別智所感得的果報，是『在佛的二會當中』——這是由『加行』（前行的修習）一步步證得的。
說等流。 它的『等流』（前後相續、同類而轉的那一面），是在『後後生』（一生又一生）當中，這份智的自體一回比一回更增勝（愈往後愈純熟、愈殊勝）。
說出離。 諸菩薩由它而『出離』（解脫超出），這份得以成辦、與道相應的無分別智，該知道是貫通在『十地』（菩薩修行的十個位階）裡頭的。
說至究竟。 它最終的究竟，是證得『清淨的三身』（佛的三種身）——這份無分別智，到此得到了最上的大自在。
接著一連用『虛空喻』說三層。 無分別智就像虛空那樣不受染污——
- 像虛空不染：縱然有種種極重的惡業，這份智（連同它前行的修習）也只憑著「唯信勝解」（純由深信、勝解之力，一路撐持向前），不被那惡業染著；
- 像虛空不染：這份智解脫了一切的障礙，得以成辦、與道相應；
- 像虛空不染：它雖常常運行在世間，卻不被世間法所染污。
再用三組『三喻』說『加行／根本／後得』三智的次第。 （這幾首偈，每首用一組譬喻，比那加行智、根本智、後得智三者前後相承的關係。）
- 像個瘂子（不能言語的人）去『求受其義』，像瘂子正在『受其義』，又像不瘂的人去『受其義』——這三層，就譬喻那三種智（加行智如瘂子求受、根本智如瘂子正受、後得智如非瘂之受）。
- 像個愚人去『求受其義』，像愚人正在『受其義』，又像不愚的人去『受其義』——這三層，同樣譬喻那三種智。
- 像『前五識』去『求受其義』，像前五識正在『受其義』，又像『末那（意根）』去『受其義』——這三層，同樣譬喻那三種智。
- 又像一個人：起先還沒讀懂一部論（未解於論），於是去『求論』，再去『受法』、領『受其義』——順著這『求論—受法—受義』的次第，正好譬喻那三種智，該知道就是加行智等的次第。
又用「閉目／開目」「虛空現色像」說無分別智與後得智。
- 像人正閉著眼睛（什麼相都不現），那就是無分別智；等他把眼睛重新睜開（種種相又現），後得智也正是這樣（一個泯相、一個現相，相承而起）。
- 又該知道：像虛空（本身無相），那就是無分別智；而在那虛空當中映現出種種色像，後得智也正是這樣。
用「末尼、天樂」喻「無功用作事」。 像『末尼寶』（如意寶珠）、像『天上的伎樂』，並不起心動念（無思），卻自然成辦各自的事；同樣的，種種佛事一一成就，也都是常常離開『思』（不假造作分別）而成的（無分別智不費功用而作事）。
說『甚深』。 這份智，不在『此（境）』上、也不在『餘（別處）』上；說它『不是智』吧，它又確實是智；它與所緣的境並沒有兩樣（智、境不二）——這份智，就這樣成就了『無分別』。
末一首總結。 該知道：一切法，本性本來就是『無分別』的；正因為那『被分別出來的東西』根本沒有（所分別無故），所以那『能分別』的也就無從安立——「無分別智」的『分別』也就沒有了（智、境同泯，這才是徹底的無分別）。
四、加行、根本、後得三智各分幾種
無著接著把上面提過的三智，各自再細分——
- 加行無分別智有三種：依『因緣』（宿習為因）、依『引發』（前位引起後位）、依『數習』（一再修習而成）這三方面的差別而分。
- 根本無分別智也有三種：依『喜足』（證真而心滿足）、『無顛倒』（不再錯認）、『無戲論』（離一切戲論分別）這三方面的無分別差別而分。
- 後得無分別智有五種：依『通達』（通達真理）、『隨念』（隨後憶念）、『安立』（為人安立教法）、『和合』（與種種法相和合）、「如意思擇」（隨意抉擇諸法）這五方面的差別而分。
五、又用多首偈，成立「唯識無義」以證無分別智
無著又用許多偈頌，再來成立這份無分別智（從『境本非實』這一路，顯出無分別智之所以可能、之所以必要）。以下順著偈意講。
先說同一物而所見各異。 鬼、傍生（畜生）、人、天，各隨他自己的業報所感——對著『同一件事』，心裡所現卻各不相同；可見那『對象』並非真實固定（許那『義』並非真實）。
再說無實境也能現相。 對著過去的事等等，或在夢中的影像、或在『二影』（鏡像、水月一類映現出來的影子）當中——所緣的雖然並不真實，那『境相』卻照樣宛然成就（可見識不待實境也能現相）。
進而說：若境是實，反成大過。 倘若那『義』（對象）真有它實在的體性，那就不該有「無分別智」（因為若境本實，智又何須泯境去契真）；而這無分別智若沒有，那麼『佛果的證得』也就講不通了（成佛正靠這份智，故境必非實、智必可有）。
舉『境隨心轉』為證之一。 已得『自在』的菩薩，憑著他殊勝的勝解之力，要地（大地）變成什麼就成什麼（如其所欲，地等即成）；同樣的，得了禪定的人也是這樣（境能隨心而轉，可見非外實有）。
舉『境隨作意』為證之二。 那些成就了『簡擇』（抉擇觀慧）、有智而又得定的人，只要一思惟一切法，諸法就『如其義』地統統顯現出來（境由作意而現，亦非外實有）。
舉『智現境泯』為證之三。 在無分別智運行的時候，種種『義』（對象）全都不顯現了；該知道：既然（智現則）無有『義』，那麼憑此也就連『識』也沒有了（境、識相待，境泯識亦泯——這才見得『唯識』乃至『唯智』）。
六、般若波羅蜜多與無分別智無別：離五處而修圓滿
無著說：「般若波羅蜜多」（智慧到彼岸）與「無分別智」，並沒有兩樣。 正如經上說：菩薩安住在般若波羅蜜多的「非處相應」當中，就能把其餘各種波羅蜜多（布施、持戒等）修習圓滿。
什麼叫『非處相應的修習圓滿』呢？就是由遠離了五種『處』（五種會落入的偏執之地）的緣故：
- 遠離「外道我執」這一處（不像外道那樣執著有個實我）；
- 遠離『還沒見真如的菩薩起分別』這一處（不像未見真如者那樣猶帶分別）；
- 遠離『生死、涅槃落兩邊』這一處（不偏執生死、也不偏住涅槃）；
- 遠離『只把煩惱障斷掉就心滿意足』這一處（不像聲聞那樣斷了煩惱障便止步自喜）；
- 遠離『不顧念有情的利益安樂、自住於無餘依涅槃界』這一處（不像聲聞那樣不管眾生、獨自取證寂滅）。
七、聲聞智與菩薩智的五種差別
有人問：聲聞等人的智，和菩薩的智，有什麼不同？無著答：由五個方面，就該知道它們的差別——
- 由『無分別』的差別：菩薩智對『五蘊』等法都不起分別（聲聞智則猶有分別）；
- 由『非少分』的差別：菩薩智通達真如，是要入『一切種』的所知境界、普為度脫一切有情的，並不是只取一小分（聲聞但證一分而已）；
- 由『無住』的差別：菩薩智以「無住涅槃」（不住生死、不住涅槃）為所安住之處（聲聞則住於涅槃）；
- 由『畢竟』的差別：菩薩智在「無餘依涅槃界」當中也沒有斷盡了結（不像聲聞那樣灰身滅智、就此斷盡）；
- 由『無上』的差別：在這之上，再沒有別的乘能勝過它了（聲聞智之上猶有大乘，菩薩智則更無能超）。
這裡有一首偈，大意是說：諸菩薩的智，是以『大悲』為體的；由上面這五種相，它成了最殊勝的智——在世間、出世間的種種圓滿當中，要說這份智，是最高最遠的。
八、戒定慧功德圓滿，何以仍見有情匱乏財位
無著最後問：菩薩若已成就了這樣的『增上戒（尸羅）、增上心（質多）、增上慧（般若）』，功德圓滿，照理對種種財富、地位都能得大自在（要什麼有什麼，也能施予眾生）；那為什麼眼前還看得見有些有情，依舊缺乏財富、地位呢？
無著一一交代其中的緣由——
- 因為看到那些有情，對種種財位有著很重的『業障』（宿業障著，福報現不出來，給也受不住）；
- 因為看到那些有情，如果施給他財位，反而會障礙他生起善法（財位一足，他便懈怠放逸，善法反生不起來）；
- 因為看到那些有情，如果缺乏財位，正好讓他『厭離』之心現前（窮苦反成他出離的助緣）；
- 因為看到那些有情，如果施給他財位，那就等於替他積集了種種不善法的因（財位反成他造惡的本錢）；
- 因為看到那些有情，如果施給他財位，他便要拿去作損惱其餘無量有情的因（一人得財位，反害無數眾生）：
正因為這些緣故，所以眼前才看得見有些有情匱乏財富、地位（並非菩薩無力施予，而是施之反成其害，故不施）。
這裡有一首偈，大意是說：由於『業障』『障善法』「厭離現前」「積集不善」「損惱有情」這幾項緣故，眼前才有種種有情，感不到（不堪受）菩薩的布施。
The previous chapter dealt with "the higher training in mind" (the deeper level of meditative concentration). This chapter goes on to ask: the higher training in wisdom — how is it to be recognized? Asaṅga's answer is non-conceptual wisdom (nirvikalpa-jñāna): the wisdom that goes beyond the split into subject and object and meets reality directly. What follows runs through his words one stretch at a time.
1. Overall statement: viewing non-conceptual wisdom through sixteen gates
Asaṅga says: the higher training in mind has already been covered; so how is the excellence of the higher training in wisdom to be seen? What is to be looked at is non-conceptual wisdom, and it is to be looked at from sixteen sides —
its own-nature (what it is in itself); its support (what it rests on); its causal conditions (on what conditions it arises); its object (what realm it takes as object); its mode of appearance (under what aspect it shows itself); its upholding (how it is sustained and made to grow); its accompanying aids (what fellow-supporting conditions go along with it); its ripened fruit (what fruition is felt once it is accomplished); its outflow-continuance (the side of it that carries on, becoming ever finer); its deliverance (how one is liberated and carried beyond through it); its reaching the ultimate (to what final goal it arrives); also the benefits (the excellent advantages) of the three wisdoms — preparatory, non-conceptual, and subsequently-attained; its many distinctions; the simile for non-conceptual wisdom and subsequently-attained wisdom; its effortless accomplishing of deeds (accomplishing the work of a buddha without expending effort); and its profundity (unfathomably deep). Once these have been seen clearly, one should know: what is called "non-conceptual wisdom" is just where the excellence of the higher training in wisdom lies.
2. The own-nature of non-conceptual wisdom: free of five marks
Asaṅga first speaks of its "own-nature." Non-conceptual wisdom is non-conceptual wisdom precisely because it is free of five marks (it has set aside five mistaken identifications, and this is its true face):
- It is not "absence of attention" (it is not that blank, drowsy, indeterminate state in which the mind raises no thought at all);
- It is not "having passed beyond the stage of applied and sustained thought" (it is neither still lodged in the stage where there is coarse thought [vitarka] and fine examination [vicāra], nor has it gone past that and dropped back into no-mind) — it is free of that applied and sustained thought;
- It is not the stillness of "the cessation of perception and feeling" (it is not that meditative state in which perception and feeling are stopped and the workings of consciousness come to a halt);
- It is not the own-nature of "form" (it is not anything of the order of material shape);
- It is not "raising a further reckoning upon the real meaning" (it is not taking that true reality and once more discriminating it and conjecturing about it).
Free of these five marks — this, one should know, is what is called non-conceptual wisdom.
3. Many verses setting forth non-conceptual wisdom from every side
Upon the principle just established, "non-conceptual wisdom," Asaṅga goes on with many verses, explaining it from every angle. What follows runs through the gist of them, verse by verse.
First, the own-nature. The non-conceptual wisdom of the bodhisattvas — its own-nature is just that wisdom which is far from the five marks and raises no further reckoning upon "the real" (what is truly so).
The support. What it rests on is "not-mind yet IS mind" — meaning it is not the ordinary discriminating mind, and yet it truly is mind (this wisdom is itself a kind of mind, only it does not fall into the discrimination that "thinks meanings"); it does not belong to the kind that "calculates meaning."
The causal conditions. The conditions for its arising are "having the imprinting laid down by hearing the teaching" — the latent force left behind by listening to the right Dharma day by day and being steeped in it again and again — together with "attention in accord with reason" (turning the mind to ponder in line with right principle); by these two, this non-conceptual wisdom is able to arise.
The object. The realm it takes as object is "that dharma-nature which words cannot say to the full" — that is, "the suchness that is the nature of no-self" (the real, in which there is no substantial self, just-as-it-is and so).
The mode of appearance. The aspect under which it shows itself is this: within the suchness it takes as object, toward "what is known" it is in fact "without mark" (there is no mark there to be discriminated and grasped).
An inserted note on the meaning of "correspondence." (Here a stretch on the principle of terms and their objects is slipped in:) "Correspondence" means that the "graphs" that express — the words and letters of language — match up, link by link, with the meanings they express; this letter-by-letter linking, corresponding to meaning, is what is called "the meaning of correspondence." Yet, on the other hand: it is not that wisdom turns toward what-is-expressed (the meaning) apart from the expresser (the words); nor are the "expresser" and "the expressed" truly two separate, mutually unrelated things standing on their own — and precisely because they are neither one nor different, in the last analysis "the real meaning" can after all never be said to the full (everything is beyond words).
The upholding. By what is the bodhisattvas' non-conceptual wisdom sustained and made to grow? By the various activities that arise from "subsequently-attained wisdom" (the wisdom that is drawn forth after non-conceptual wisdom and can discriminate the world) — by these, the mind set toward the path is able to advance and grow.
The accompanying aids. Its fellow-supporting conditions are spoken of as "the two kinds of path"; this non-conceptual wisdom is just the very nature of the other five "crossings to the far shore" (the five perfections) — it holds them and brings them to fruition as crossings.
The ripened fruit. The fruition the bodhisattvas feel through this non-conceptual wisdom is "within the two assemblies of the Buddha" — and this is realized step by step through "preparatory practice" (the preliminary cultivation).
The outflow-continuance. Its "outflow-continuance" (the side of it that carries on, of the same kind, life after life) is this: across "ensuing births" (one lifetime after another), the very substance of this wisdom grows finer at each turn (ever more matured, ever more excellent the further on it goes).
The deliverance. The bodhisattvas are "delivered" (liberated and carried beyond) through it; this non-conceptual wisdom, brought to fruition and answering to the path, should be understood to run through "the ten grounds" (the ten stages of a bodhisattva's practice).
Reaching the ultimate. Its final goal is the realizing of "the pure three bodies" (the three bodies of a buddha) — and here this non-conceptual wisdom attains the highest, great sovereign mastery.
Then, in a run, the "simile of space" stated in three layers. Non-conceptual wisdom is, like space, undefiled —
- Like space undefiled: even where there are all sorts of gravest evil deeds, this wisdom (together with its preliminary cultivation) holds on its way by "resolute conviction alone" (sustained the whole way only by the force of deep faith and firm conviction), and is not stained by those evil deeds;
- Like space undefiled: this wisdom is freed from every obstruction, brought to fruition and answering to the path;
- Like space undefiled: though it constantly moves about in the world, it is not stained by the things of the world.
Next, three sets of "three similes" stating the order of the three wisdoms — preparatory, fundamental, subsequently-attained. (These verses each use one set of similes to figure the way the three — preparatory wisdom, fundamental wisdom, subsequently-attained wisdom — succeed one another.)
- Like a mute (someone who cannot speak) "seeking to take in the meaning," like a mute in the act of "taking in the meaning," and like one who is not mute "taking in the meaning" — these three layers figure the three wisdoms (preparatory wisdom is like the mute's seeking-to-take-in, fundamental wisdom like the mute's actual taking-in, subsequently-attained wisdom like the non-mute's taking-in).
- Like a fool "seeking to take in the meaning," like a fool in the act of "taking in the meaning," and like one who is not a fool "taking in the meaning" — these three layers likewise figure the three wisdoms.
- Like "the first five senses" "seeking to take in the meaning," like the first five senses in the act of "taking in the meaning," and like "manas (the mind-faculty)" "taking in the meaning" — these three layers likewise figure the three wisdoms.
- And like a person who at first has not yet understood a treatise (not having grasped the treatise) and so goes to "seek the treatise," then to "receive the teaching" and take in "its meaning" — following this order of "seeking the treatise — receiving the teaching — taking in the meaning" figures exactly the three wisdoms; one should know it is the order of preparatory wisdom and the rest.
And the "closing the eyes / opening the eyes" and "space displaying color-forms" said of non-conceptual wisdom and subsequently-attained wisdom.
- Like a person with the eyes just shut (when no mark appears at all) — that is non-conceptual wisdom; and when he opens the eyes again (and all sorts of marks appear once more), subsequently-attained wisdom is just like that too (the one effacing marks, the other displaying them, succeeding each other as they arise).
- And one should know: like space (markless in itself) — that is non-conceptual wisdom; and the way all sorts of color-forms are displayed within that space, subsequently-attained wisdom is just like that too.
The "wish-fulfilling gem" and "heavenly music" used to figure the "effortless accomplishing of deeds." Like the "wish-fulfilling gem" (maṇi, the gem that grants every wish) and like "music in the heavens," which raise no thought at all (without thought) yet of themselves accomplish their several tasks — just so, all the various deeds of a buddha are each accomplished, and accomplished always apart from "thought" (without recourse to contrived discrimination — non-conceptual wisdom accomplishing deeds without expending effort).
The "profundity." This wisdom is neither upon "this (object)" nor upon "the other (some separate place)"; say it "is not wisdom," and yet it truly is wisdom; it is no different from the realm it takes as object (wisdom and object not two) — and just so this wisdom accomplishes "non-conceptuality."
A final verse rounding it off. One should know: all dharmas are by their very nature already "non-conceptual"; and precisely because "the thing that gets discriminated" is simply not there (there being nothing discriminated), the "discriminating" too has nothing to stand on — and so the "conception" of "non-conceptual wisdom" is itself gone as well (wisdom and object effaced together: this is the thoroughgoing non-conceptuality).
4. How many kinds the three wisdoms — preparatory, fundamental, subsequently-attained — each divide into
Asaṅga next subdivides the three wisdoms mentioned above, each into its kinds —
- Preparatory non-conceptual wisdom has three kinds: divided by the three sides of "causal condition" (former habituation as cause), "induction" (the earlier stage drawing forth the later), and "repeated cultivation" (formed by cultivating again and again).
- Fundamental non-conceptual wisdom also has three kinds: divided by the three sides of non-conceptual difference — "contentment" (the mind satisfied at realizing the real), "freedom from error" (no longer misidentifying), and "freedom from elaboration" (apart from all the discrimination of conceptual proliferation).
- Subsequently-attained non-conceptual wisdom has five kinds: divided by the five sides of "penetrating through" (penetrating the truth), "subsequent recollection" (recalling it afterward), "establishing" (setting up the teaching for others), "harmonizing" (harmonizing with the various dharmas), and "discerning at will" (choosing among the dharmas freely).
5. Again, many verses establishing "consciousness-only, without object" to prove non-conceptual wisdom
Asaṅga uses many verses again, to establish this non-conceptual wisdom once more (from the line that "the object is in itself not real," he brings out why non-conceptual wisdom is possible and why it is needed). What follows runs through the sense of the verses.
First, one and the same thing is seen differently. Hungry ghosts, animals (beasts), humans, and gods — each according to what his own karmic recompense brings forth — toward "one and the same thing" have different things appearing in their minds; from this one sees that the "object" is not truly fixed and real (granting that the "meaning" is not truly real).
Next, even with no real realm, a mark can still appear. Toward things past and the like, or within dream-images, or within "the two reflected images" (the kind of reflected shapes thrown up by a mirror or the moon-in-water) — though what is taken as object is not real, the "appearing of a mark" comes off all the same (which shows that consciousness can display a mark without waiting on a real realm).
Further: if the object were real, a great fault would follow. Suppose the "meaning" (the object) truly had its own real substance — then there ought to be no "non-conceptual wisdom" (for if the realm were real in itself, why would wisdom need to efface the realm in order to meet the real); and if this non-conceptual wisdom were not there, then "the realizing of the fruit of buddhahood" too would make no sense (becoming a buddha rests precisely on this wisdom — so the object must be unreal, and the wisdom must be possible).
A first proof: "the realm shifts with the mind." A bodhisattva who has gained "sovereign mastery," by the force of his excellent conviction, has the earth (the great ground) become whatever he would have it become (as he wishes, the earth and the rest become so); just so, too, for one who has gained meditative concentration (the realm can shift with the mind, which shows it is not an outwardly real thing).
A second proof: "the realm shifts with attention." Those who have accomplished "discernment" (the discerning contemplative wisdom), who have wisdom and have gained concentration — they have only to ponder all dharmas, and the dharmas all display themselves "according to their meaning" (the realm appears by way of attention, and is likewise not an outwardly real thing).
A third proof: "when wisdom appears, the realm is effaced." While non-conceptual wisdom is at work, the various "meanings" (objects) one and all fail to appear; and one should know: since (when wisdom is present) there is no "meaning," by this very token there is no "consciousness" either (realm and consciousness depend on each other; the realm effaced, consciousness too is effaced — and only thus does one see "consciousness-only," on through to "wisdom-only").
6. The perfection of wisdom and non-conceptual wisdom are no different: cultivating it to fullness by being free of five places
Asaṅga says: "the perfection of wisdom" (prajñā-pāramitā, the wisdom that crosses to the far shore) and "non-conceptual wisdom" are no different. Just as the scripture says: a bodhisattva who abides in "the non-fixed correspondence" of the perfection of wisdom is able to cultivate all the remaining perfections (giving, keeping the precepts, and so on) to fullness.
What is meant by "cultivating to fullness through the non-fixed correspondence"? It is by reason of being far from five "places" (five places one might fall into and cling to):
- Far from the place of "the non-Buddhist self-grasping" (not, like the non-Buddhists, clinging to a real self);
- Far from the place of "discrimination on the part of a bodhisattva who has not yet seen suchness" (not, like one who has not yet seen suchness, still carrying discrimination);
- Far from the place of "falling to either extreme of birth-and-death or nirvāṇa" (not clinging to birth-and-death, nor settling one-sidedly in nirvāṇa);
- Far from the place of "being content with merely cutting off the obstruction of the afflictions" (not, like the śrāvakas, stopping and being pleased with oneself once the obstruction of the afflictions is cut);
- Far from the place of "abiding in the nirvāṇa-realm without remainder with no regard for the benefit and ease of sentient beings" (not, like the śrāvakas, taking no thought for living beings and realizing quiescence alone).
7. The five differences between the wisdom of the śrāvaka and the wisdom of the bodhisattva
Someone asks: the wisdom of the śrāvakas and the rest, and the wisdom of the bodhisattva — what is the difference? Asaṅga answers: from five sides their difference is to be known —
- By the difference of "non-conceptuality": the bodhisattva's wisdom raises no discrimination toward "the five aggregates" and the rest (whereas the śrāvaka's wisdom still has discrimination);
- By the difference of "not a small portion": the bodhisattva's wisdom, in penetrating suchness, is to enter the field of "all kinds" of the knowable and to deliver every single sentient being — it is not just taking a small portion (the śrāvaka realizes but a portion);
- By the difference of "non-abiding": the bodhisattva's wisdom takes "non-abiding nirvāṇa" (abiding neither in birth-and-death nor in nirvāṇa) as the place it abides (whereas the śrāvaka abides in nirvāṇa);
- By the difference of "the ultimate": the bodhisattva's wisdom, even within "the nirvāṇa-realm without remainder," is not cut off and exhausted (not, like the śrāvaka, with body burnt out and wisdom snuffed, exhausted then and there);
- By the difference of "the unsurpassed": above this there is no further vehicle that could surpass it (above the śrāvaka's wisdom there is still the Great Vehicle; above the bodhisattva's wisdom there is nothing that can go beyond).
Here there is a verse, the gist of which is: the wisdom of the bodhisattvas has "great compassion" for its substance; by the five marks above it becomes the most excellent wisdom — among all the perfections worldly and world-transcending, this wisdom, it is said, is the highest and the most far-reaching.
8. With the perfect merit of precepts, concentration, and wisdom, why are sentient beings still seen lacking wealth and station
Asaṅga asks at the last: if a bodhisattva has already accomplished such "higher precepts (śīla), higher mind (citta), higher wisdom (prajñā)," his merit perfect, then by rights he should have great sovereign mastery over every kind of wealth and station (whatever he wishes he has, and can bestow it on living beings too); so why is it that, here and now, some sentient beings are still seen lacking in wealth and station?
Asaṅga lays out, one by one, the reasons behind it —
- Because he sees that those sentient beings carry a heavy "karmic obstruction" with regard to wealth and station (former karma obstructs them, the merit cannot show itself, and even if given they could not hold it);
- Because he sees that, were those sentient beings given wealth and station, it would on the contrary obstruct the rising of wholesome dharmas in them (once full of wealth and station, they slack off and grow heedless, and wholesome dharmas fail to arise);
- Because he sees that, if those sentient beings lack wealth and station, it is precisely what lets a mind of "weariness and turning away" come to the fore in them (poverty and hardship turn out to be a help toward their deliverance);
- Because he sees that, were those sentient beings given wealth and station, it would amount to amassing for them the causes of all sorts of unwholesome dharmas (wealth and station become instead their capital for doing evil);
- Because he sees that, were those sentient beings given wealth and station, they would take it to make it a cause for harming and afflicting countless other sentient beings (one person gains wealth and station, and harms numberless beings in return):
Just for these reasons, here and now some sentient beings are seen lacking in wealth and station (it is not that the bodhisattva is unable to bestow, but that to bestow would turn to their harm, and so he does not).
Here there is a verse, the gist of which is: by reason of "karmic obstruction," "obstruction of wholesome dharmas," "weariness coming to the fore," "amassing the unwholesome," and "harming and afflicting beings," there are here and now various sentient beings who do not draw (cannot bear to receive) the bodhisattva's giving.
經論宗依
根本論以十六門建立無分別智，又明說般若波羅蜜多與無分別智無別。世親、無性二釋從所依、所緣、行相及三智差別逐門開解；義疏以這套論釋為地，說明根本智與後得智而不另造名義。
三增上學，戒講過了，定也講過了。到這第九分，無著要講最後、也是最高的一學——慧。可是他一開口，這個『慧』就帶著一個讓人發愣的名字：無分別智，離一切虛妄分別的智。
這就逼出了這一分底下，那個真正燙手的問題：那「離一切分別」的智，到底是什麼樣的智？它既不分別，又怎麼能成辦事業、利益眾生？
這問題不好打發。我們平常講『有智慧』，總是指能分辨、能判斷、看得清是非曲直——智慧不就是『會分別』嗎？怎麼到了佛法的頂點，反倒要『不分別』？而且，一個『什麼都不分別』的心，跟發呆、跟睡死過去、跟一塊木頭，又差在哪裡？更要命的是：佛成了佛之後，還要度無量眾生、成辦無量佛事——這些事樁樁要分別、要對機，一個『無分別』的智，怎麼可能把這些事做成？
無著這一分，就是要把這個『既不分別、又無所不能』的智，一層一層講清楚。他的辦法很有章法：先用十六個角度把它框出來，再用五個『不是』把它和一切相似的死寂劃清界線，然後——這一分最精彩的地方——搬出一連串比喻，把這抽象到極點的智講活。下面順著無著的話講下來。
一、慧，就是無分別智：十六道取景
無著起手就把問題正面接過來：「增上慧殊勝云何可見？」——這更上一層的『慧』，憑什麼說它殊勝？他的答覆只有四個字：無分別智。三學的頂點，就是這一種離分別的根本智；它也正是六度裡那個「般若波羅蜜多」的真身。
可這四個字太濃了，要認得它，得從多個方向去照。於是無著一口氣列出十六門——十六個取景的角度：它的自性（本質是什麼）、所依（依託什麼而立）、因緣（什麼生起它）、所緣（它緣的是什麼對象）、行相（它認知的樣態）、任持、助伴、異熟、等流、出離、至究竟，以及加行／根本／後得三智的勝利、它的差別、它的譬喻、它的無功用作事、它的甚深。
這十六門不是隨手羅列。把它想成十六台架在不同方位的相機，從本質、從來歷、從對象、從作用、從深淺，各取一個角度，合起來才把這一種智照個通透。無著說，把這十六門認全了，就「應知無分別智，名增上慧殊勝」。底下他先攻最要緊的一門——自性：它究竟不是什麼。
二、先劃清界線：它『離五相』，不是什麼
要認得一樣極容易被誤會的東西，最穩的辦法是先把『它不是什麼』說死。無著正是這麼做的——他說，無分別智「離五種相以為自性」，靠撇清五樣東西來界定自己的本質：
第一，它離『無作意』。不是心裡一片空白、什麼都不緣的呆滯。發呆不是它——發呆是連『作意』都沒有，而這智是歷歷照真，不是停擺。
第二，它離「過有尋有伺地」。『尋』是粗的思量，『伺』是細的伺察；尋伺是凡夫思惟的兩種樣態。這智已經超過了一切尋伺，不在那種你來我往的推度裡。
第三，它離「想受滅寂靜」。『想受滅』就是滅盡定——連感受、念想都按下去的那種無心定。這智不是那種死寂；那是把心『關掉』，它卻是把心開到了極處。
第四，它離『色自性』。木頭石塊也『不分別』，但那是無知無覺的『不分別』。這智的無分別，絕不是物質那種冥頑無覺。
第五，它離「於真義異計度」。就算證到了真如，它也不會回過頭來，再添一個『我正在證真如』的念頭去推求計較。一加上這層計度，就又落回分別了。
把這五樣一一撇清，剩下的才是無分別智。這五條極要緊：它一口氣把這智和『發呆、滅盡定、無想、木石、玄想』全劃清了界線——可見『無分別』絕不是『沒知覺』，而是『不起虛妄分別、卻歷歷照真』的一種極高的覺。
這裡有一處古德的講究值得一提：這五樣為什麼全用『離』字、全是『不是』，而不正面說『它是什麼』？無性在他的釋論裡，特別點出一條方法上的道理——他說這是「由遮詮門說智體相，以表詮門不可說故」。意思是：無分別智本身，不是言語正面指得出來的（那叫『表詮』），只能靠一樣一樣地遮遣、排除（那叫『遮詮』）來把它逼顯出來。所以五相全作『離』，不是無著詞窮，而是這智的本性就只容得下『遮』、容不下『表』。世親的釋論這裡則順著直說五離的體相。兩位古德，一個講『為什麼只能用遮』，一個講『遮的是哪五樣』，正好把這一門補足。
三、它『像什麼』：本論自己備好的幾個比喻
光說『不是什麼』還不夠，人心總要抓一個『像什麼』才安。無著於是在『成立相』的一大段偈頌裡，搬出一串比喻，把這智講活了——而且這些比喻，順帶把無分別智的三個層次一併點了出來：加行智（見道前的準備功夫）、根本智（正證真如那一剎）、後得智（出觀之後起用度生）。
最先登場的是虛空喻，而且無著一連用了三層。第一層：「如虛空無染，是無分別智，種種極重惡，由唯信勝解」——虛空能容一切，自己卻不被沾染；這智也一樣，哪怕面對眾生種種極重的惡業，仍靠著那份清淨的信與勝解，不被染污。第二層：『如虛空無染……解脫一切障，得成辦相應』——像虛空一樣不染，所以能解脫一切障礙，與成就相應。第三層：『如虛空無染……常行於世間，非世法所染』——它常常行走在世間、入到眾生堆裡度化，卻始終不被世間法染著。三層一層深一層：從不染惡業，到解脫諸障，到入世不染——虛空那『能容萬象、自身不沾』的品格，就是這智在染汙世間裡行走的樣子。
接著是這一分最傳神的一個——閉目開目喻。無著說：「如人正閉目，是無分別智；即彼復開目，後得智亦爾。」一個人正閉著眼，眼前一切形色都泯掉了——這就是根本智：正入真如的那一剎，一切相都歸於寂，像閉眼什麼都不見。同一個人又睜開眼，種種色相重新映現——這就是後得智：出觀之後，又回到事相上，看見眾生、看見差別，好去度化。他緊接著用虛空再補一筆：「應知如虛空，是無分別智；於中現色像，後得智亦爾」——虛空本身無相（根本智），可種種色像就在這虛空裡顯現（後得智）。一閉一開、一空一現，就是根本智與後得智的關係：先泯相見性，再開眼起用；不是兩個智，是同一個智的入與出。
然後是用來講「三智次第」的瘂、愚、五、末那受之譬。無著一連排了好幾組：「如瘂求受義，如瘂正受義，如非瘂受義，三智譬如是」；再用『愚人』、用『五（識）／末那』各排一組；末了還有「如未解於論，求論，受法，義」一組。這些講的是同一件事的三個階段——拿『啞巴想說一件事』打比方：啞巴心裡明白、想說（求，喻加行智在向道趨求）、正領受著那層意思（正受，喻根本智正證）、若他不啞就能說出來（能受／能宣，喻後得智出而能用）。『愚人』、『五識與末那』也是同一個三段格：求 → 正受 → 能宣。換句話說，加行智是『還在門外趨求』，根本智是『親到了、正領受』，後得智是『領受了、能轉出來用』。三智的次第，就藏在這『啞巴想說話』的三態裡。
最後是講『成佛之後怎麼還能成事』的末尼天樂喻——這一喻，正好回應了我們開頭那個最尖的疑問。無著說：「如末尼、天樂，無思成自事，種種佛事成，常離思亦爾。」末尼寶珠映現眾色，不用『起個念頭』去映；天上的樂器自然成音，不用『動意』去奏。它們都不靠刻意作意，事情卻自然成辦。佛的種種度生事業也是這樣：成了佛，利益眾生的事業是任運自然流出的，『常離思』——不必再起一個『我要去度誰』的分別念。這就是十六門裡的第十五門「無功用作事」。
到這裡，開頭那個『不分別怎麼能成事』的問，就有了正面的答覆：正因為無分別，才能無功用；正因為不必起念，事業反而周遍任運——就像寶珠不挑揀地映現一切色，天樂不費力地自鳴成曲。
緊接著，無著用一首偈把這智的弔詭本性點到極處：「非於此、非餘，非智、而是智，與境無有異，智成無分別。」這幾句要逐字咬住，不可放鬆——它不在『這個』上、也不在『別個』上；它「非智而是智」：說它是智吧，它不像我們慣常那種會分別的智；說它不是智吧，它又分明是最高的智。它與所緣的境『無有異』——智與境泯成一味，所以才叫『無分別』。這「非心而是心」、「非智而是智」的說法，後面講所依時還會再現，是這一分的標誌性語句，不能改換、不能拉直成順口的話。
四、它憑什麼能『無分別』：因為境本來就無
讀到這裡，一個更深的追問會冒出來：這智為什麼『能』無分別？難道是硬把分別壓下去？無著的答覆斬截：不是壓，是境本來就沒有可分別的東西。所分別的對象若本來就無，那『分別』自然無所施其技。他又造一串偈來成立這一點——
第一，一境異見。「鬼、傍生、人、天，各隨其所應，等事心異故，許義非真實」——同一樣『東西』，餓鬼、畜生、人、天人各見成不同的樣子（同一條水，餓鬼見為膿血、人見為水、天人見為琉璃）。同一個『境』，隨著心不同就現成不同的相，可見『境』不是客觀擺在那裡的實有，而是隨識所變。
第二，夢像鏡影。「於過去事等，夢像、二影中，雖所緣非實，而境相成就」——夢裡的影、鏡中的像、回憶裡過去的事，所緣明明都不是實有，境相卻照樣宛然現起。可見境不必真有，也能歷歷現前。
第三，反證。「若義義性成，無無分別智；此若無，佛果證得不應理」——這一步是逼出來的：假如『境』真有它自己的實在自性，那就根本不可能有「無分別智」（因為這智正是靠遣除實境才成立的）；而沒有這智，「證得佛果」也就無從談起。所以，要嘛承認境本無、容得下這智、容得下成佛；要嘛承認境實有，那連成佛都落空。
第四，境隨心轉。「得自在菩薩，由勝解力故，如欲地等成」——得了自在的菩薩，單憑『勝解力』就能把地水火風轉成所要的樣子；得定的人也能轉境（「得定者亦爾」、「思惟一切法，如義皆顯現」）。境若是死實的，怎麼可能隨心而轉？可見它本就是隨心的。
第五，智境雙泯。這是最後、也最徹底的一步：『無分別智現前，一切義不現，當知無有義，由此亦無識。』當無分別智真正現行時，一切『境』都不再顯現；而『境』既然沒了，那原本靠著『境』才立得起來的『識』，也跟著沒了——境、識一起泯掉。請注意：這裡連『唯識』的那個『識』最後也空掉了。唯識的究竟，不是停在『只剩一個識』，而是境識雙泯、一味平等——這才是這一分把『唯識』推到的最深一層。
五、般若，就是無分別智：離五處才算修圓
繞了這麼大一圈，無著回過頭點明一件事，叫人豁然：大家最熟悉的「般若波羅蜜多」，跟這一路講來的「無分別智」，根本是同一個東西——般若就是無分別智，無有差別。
那菩薩怎麼安住在般若裡修？無著說，要「非處相應」——不落在任何一個偏執的『處』上。具體是要遠離五個處：第一，遠離外道那種『我執』之處；第二，遠離『還沒見真如的菩薩』那種仍在分別的處；第三，遠離『生死』與『涅槃』兩邊的處；第四，遠離『只把煩惱障斷了就心滿意足（取小果）』的處；第五，遠離『不管眾生死活、自己躲進無餘涅槃』的處。離了這五處，般若才算修習圓滿。
你看這五處排得多周到——它把凡夫（我執）、未悟的菩薩（仍分別）、二乘（墮兩邊、只斷煩惱）、自了漢（棄眾生入寂滅）各自要避開的坑，一個個標了出來。離五處，既是路標，也是篩子。
六、菩薩的慧，和聲聞的慧差在哪：五個不同
同樣修智慧，菩薩的智和聲聞的智，究竟差在哪裡？無著用五個差別收束——
一、無分別差別。菩薩於蘊等一切法都無分別；聲聞還停在分別法相的層次。二、非少分差別。菩薩通達真如、遍緣一切所知境界、普為度脫一切眾生，不是只取一小分；聲聞所及，只是少分。三、無住差別。菩薩以「無住涅槃」為所住——既不住生死、也不住涅槃；聲聞則住在涅槃裡。四、畢竟差別。就算入了無餘依涅槃，菩薩的智也『無斷盡』、永不斷絕；聲聞之智則會止息。五、無上差別。再沒有別的乘能超過它了。
末了一首偈把這五相收成一句：「諸大悲為體，由五相勝智，世出世滿中，說此最高遠。」——菩薩的智，以大悲為體，由這五相而成為世間出世間裡最高最遠的勝智。這正是大乘智慧與二乘智慧最根本的分野：聲聞的智，了的是自己；菩薩的智，以大悲一線貫穿，要載一切眾生到底。
七、一個收尾的現實追問：菩薩既得自在，眾生為何還受窮？
三學講完，無著補上一個非常落地的問題，叫人不能不服：菩薩既已戒、定、慧功德圓滿，對財富地位都得了大自在，那為什麼世上還這麼多人窮困匱乏？菩薩怎麼不普施一場、讓人人都富足？
無著的答覆很有深意——他列了五個原因，顯出菩薩的智慧不是濫好心，而是看得通透：其一，有些眾生對財位有『重業障』，硬給了也受用不起、消不了；其二，給了財位，反而障礙他生起善法——順境裡人容易放逸忘道；其三，讓他暫時匱乏，正好逼出他『厭離世間、想修行』的那念心；其四，給了財位，反成他造惡的本錢（積集不善法之因）；其五，給了財位，他得了勢，反而去損惱更多眾生。
所以——菩薩不是不施，而是『智慧地施』。該不該給、給了是助他還是害他，菩薩看得清清楚楚。這一問收得極妙：它把抽象到頂的『慧』，一把拉回到最具體的『布施』上來，告訴你真正的慧，連一念布施都帶著洞見——這正是無分別智在事相上、在後得智裡起用的樣子。
回頭看這一分，你會發現開頭那個燙手的問，無著答得多漂亮。那「離一切分別」的智，既不是發呆、不是滅盡定、不是木石（離五相）；它像虛空一樣能容萬象而自身不染、像人閉眼又開眼一樣先泯相再起用（根本智與後得智）；它之所以『能』無分別，是因為境本來就無、境識雙泯（唯識無境）；它就是般若（離五處而修圓）；它以大悲為體，遠勝聲聞自了之智；而真正得了這智的菩薩，連布施都帶著洞見。至此，戒、定、慧三增上學的「功德圓滿」，全部講完。
但修行還沒到頭。三學圓滿之後，要結出兩種『果』。下一分『果斷』，就要講這一路修證最後斷盡了什麼、轉出了什麼——煩惱、所知二障燒盡之後所顯的轉依，那個既不住生死、也不住涅槃的大解脫：無住涅槃。
承衍
《唯識三十論頌》以出世間智承接無分別智；本論分十以此智為轉依之能，分十一再顯果智。《成唯識論》後來廣開轉依與四智，承衍可供互讀，卻不取代本分十六門的原位。
Scriptural and Commentarial Ground
The root treatise establishes non-discriminating cognition through sixteen perspectives and states that the perfection of wisdom is not different from it. The two ancient commentaries unfold its support, object, mode, and three phases; the exposition follows this structure without supplying a new taxonomy.
There are three higher trainings. Morality has been treated; concentration has been treated. Now, in this ninth chapter, Asanga comes to the last and highest of the three — wisdom. But the moment he opens his mouth, this "wisdom" arrives carrying a name that stops you short: non-conceptual wisdom (nirvikalpa-jnana), the wisdom free of all false discrimination.
And that forces out the question that really burns under this whole chapter: what kind of wisdom is this wisdom that is "free of all discrimination"? If it does not discriminate, how on earth can it accomplish anything — how can it carry out works and benefit beings?
This is not a question you can wave away. In ordinary speech, to "have wisdom" means to be able to tell things apart, to judge, to see clearly what is right and wrong and crooked and straight — isn't wisdom precisely the power to discriminate? How is it that at the very summit of the Dharma we are told instead not to discriminate? And further: a mind that "discriminates nothing whatever" — how does it differ from blanking out, from sleeping like the dead, from a block of wood? More damning still: once a Buddha has become a Buddha, there remain countless beings to liberate and countless Buddha-deeds to accomplish — and every one of those tasks calls for discrimination, for meeting each being where they are. How could a "non-conceptual" wisdom ever get such things done?
This whole chapter is Asanga taking that wisdom — the one that neither discriminates nor is incapable of anything — and laying it open layer by layer. His method is well-ordered: first he frames it from sixteen angles, then he marks it off from every kind of look-alike deadness with five "it is not"s, and then — the most brilliant stretch of the chapter — he brings out a whole string of similes that make this most abstract of things come alive. We follow Asanga's own words straight through.
1. Wisdom is just non-conceptual wisdom: sixteen framings
Asanga takes the question head-on from the start: "The excellence of the higher training in wisdom — how is it to be seen?" By what right do we call this higher wisdom excellent? His answer is a single phrase: non-conceptual wisdom. The summit of the three trainings is just this kind of root wisdom free of discrimination; and it is precisely the true body of that "perfection of wisdom" (prajna-paramita) among the six perfections.
But that one phrase is too dense; to recognize it, you have to light it from many directions. So Asanga lists, in a single breath, sixteen aspects — sixteen framing-angles: its own-nature (what it essentially is), its support (what it rests on and stands by), its cause-and-condition (what gives rise to it), its object (what it takes as the thing it apprehends), its mode of apprehension (the manner in which it knows), its sustaining, its companions, its maturation, its outflow, its emergence, its reaching-the-ultimate, the benefits of the three wisdoms — preparatory, fundamental, and subsequently-attained — its differences, its similes, its accomplishing of deeds without effort, and its profundity.
These sixteen aspects are not an idle list. Think of them as sixteen cameras set up at different positions: from essence, from origin, from object, from function, from depth — each takes one angle, and only together do they photograph this one wisdom through and through. Asanga says that once you have grasped all sixteen aspects, you "should know non-conceptual wisdom to be called the excellence of the higher training in wisdom." Below he attacks the most crucial aspect first — own-nature: what it ultimately is not.
2. First, mark off the boundary: it is "free of the five marks," it is not those things
To recognize something that is so easily mistaken, the surest way is first to nail down "what it is not." That is exactly what Asanga does — he says that non-conceptual wisdom takes "freedom from five kinds of mark as its own-nature," defining its essence by clearing away five things:
First, it is free of "no mental engagement." It is not a mind gone blank, dulled, taking no object at all. Blanking out is not it — blanking out lacks even "mental engagement" (attention), whereas this wisdom is vividly illumining the real; it is not at a standstill.
Second, it is free of "the stages that still have applied and sustained thought." "Applied thought" (尋, vitarka) is coarse deliberation; "sustained thought" (伺, vicara) is fine examination; these two are the two modes of the ordinary person's thinking. This wisdom has already gone beyond all applied and sustained thought; it is not inside that back-and-forth of guessing and weighing.
Third, it is free of "the quiescence of the cessation of perception and feeling." "The cessation of perception and feeling" is the attainment of cessation (滅盡定) — the mind-stopped absorption in which even feeling and perception are pressed down and out. This wisdom is not that kind of dead stillness; that one switches the mind off, while this one opens the mind to its utmost.
Fourth, it is free of "the own-nature of matter." Wood and stone also "do not discriminate," but theirs is the non-discrimination of the knowing-nothing, sensing-nothing. The non-discrimination of this wisdom is in no way the obtuse insentience of matter.
Fifth, it is free of "construing something other upon the true meaning." Even having realized suchness (真如, tathata), it does not turn around and add yet another thought — "I am now realizing suchness" — to weigh and figure. Add that one extra layer of construing, and you have fallen back into discrimination.
Clear away these five one by one, and what remains is non-conceptual wisdom. These five clauses are crucial: in one stroke they mark this wisdom off from "blanking out, the attainment of cessation, the no-perception state, wood and stone, and abstract speculation" — which shows that "non-discrimination" is by no means "having no awareness," but a supremely high awareness that raises no false discrimination, yet vividly illumines the real.
There is a point of the ancient masters' craft here worth noting. Why are all five framed with the word "free of," all as "it is not," rather than stating positively "it is such-and-such"? In his commentary Asvabhava singles out a methodological reason — he says this is "stating the essence and character of the wisdom by way of the negating gate (遮詮), because it cannot be stated by way of the affirming gate (表詮)." Meaning: non-conceptual wisdom itself cannot be pointed to positively by language (that would be "affirming predication"); it can only be pressed into view by negating and excluding one thing after another (that is "negating predication"). So all five marks are cast as "free of" — not because Asanga ran out of words, but because the very nature of this wisdom admits only the negating, not the affirming. Vasubandhu's commentary, for its part, follows the line straight and states the essence and character of the five "free of"s directly. The two ancient masters — one explaining "why only negation will serve," the other explaining "which five things are negated" — between them complete this aspect.
3. What it "is like": the several similes the treatise itself has ready
Saying "what it is not" is still not enough; the human heart always wants to grasp a "what it is like" before it can settle. So in the long stretch of "establishing-mark" verses, Asanga brings out a string of similes that make this wisdom come alive — and these similes, in passing, also point out the three layers of non-conceptual wisdom together: preparatory wisdom (the preparatory work before the path of seeing), fundamental wisdom (the very instant of directly realizing suchness), and subsequently-attained wisdom (the functioning that arises after emerging from absorption, to liberate beings).
First to appear is the simile of space (虛空), and Asanga uses it on three levels in a row. First level: "Like space, undefiled, is non-conceptual wisdom; the manifold gravest evils — by faith and resolute conviction alone." Space can contain everything yet is itself never stained; so too this wisdom — even facing beings' manifold and gravest evil deeds, it relies on that pure faith and resolute conviction and is not defiled. Second level: "Like space, undefiled... it is liberated from all hindrances, joined to accomplishment." Like space, undefiled — therefore it can be liberated from all hindrances and be joined to attainment. Third level: "Like space, undefiled... it walks constantly in the world, undefiled by worldly things." It walks constantly in the world, entering into the throng of beings to liberate them, yet from start to finish is not defiled by worldly things. The three levels deepen one upon another: from undefiled by evil deeds, to liberated from all hindrances, to entering the world undefiled — space's character of "containing all phenomena while never being touched itself" is just what this wisdom looks like as it walks through the defiled world.
Next comes the most vivid of all in this chapter — the simile of closing and opening the eyes (閉目開目). Asanga says: "As a person with eyes just closed — that is non-conceptual wisdom; and that same person opening the eyes again — subsequently-attained wisdom is just like that." A person with eyes just shut: all shapes and colors before them are blotted out — this is fundamental wisdom, the very instant of entering suchness, when all marks return to quiescence, like seeing nothing with the eyes closed. The same person opens the eyes again, and the manifold forms and colors reappear — this is subsequently-attained wisdom: after emerging from absorption, returning to the realm of things, seeing beings, seeing distinctions, so as to liberate them. He follows at once with space again to underscore it: "Know it to be like space — that is non-conceptual wisdom; and color-images appearing within it — subsequently-attained wisdom is just like that." Space itself is markless (fundamental wisdom), yet the manifold color-images appear right within that space (subsequently-attained wisdom). One closing, one opening; one empty, one appearing — that is the relation of fundamental and subsequently-attained wisdom: first the marks are blotted out and the nature seen, then the eyes open and functioning arises. They are not two wisdoms; they are the entering and the emerging of one and the same wisdom.
Then come the similes used to teach the "sequence of the three wisdoms" — the mute, the fool, the five (consciousnesses) / manas. Asanga lines up several sets in a row: "As a mute seeking the meaning, as a mute just receiving the meaning, as one not mute receiving the meaning — the three wisdoms are illustrated thus"; then again with "a fool," and with "the five (consciousnesses) / manas" each as a set; and at the last, the set "as one who has not yet understood a treatise — seeking the treatise, receiving the teaching, the meaning." These all teach one same thing in three stages. Take "a mute wishing to say something" as the figure: the mute understands inwardly and wishes to speak (seeking — illustrating preparatory wisdom pressing toward the path); is just then receiving that meaning (just receiving — illustrating fundamental wisdom in its direct realization); and, were he not mute, could speak it out (able to receive / able to utter — illustrating subsequently-attained wisdom emerging and able to function). "The fool" and "the five consciousnesses and manas" run the same three-beat frame: seeking → just receiving → able to utter. In other words, preparatory wisdom is "still outside the door, pressing toward"; fundamental wisdom is "arrived in person, just now receiving"; subsequently-attained wisdom is "having received, able to turn it out into use." The sequence of the three wisdoms lies hidden in these three states of "a mute wishing to speak."
Last comes the simile that teaches "how one can still accomplish deeds even after becoming a Buddha" — the wish-gem and heavenly music (末尼天樂) — and this one answers exactly the sharpest doubt we raised at the start. Asanga says: "Like the wish-gem (mani) and heavenly music, accomplishing their own work without a thought, so too the manifold Buddha-deeds are accomplished, ever apart from thought." The wish-gem mirrors forth every color without "raising a thought" to mirror them; the instruments of heavenly music sound of themselves without "stirring an intention" to play. Both accomplish their work of themselves, without relying on deliberate mental engagement. The Buddha's manifold work of liberating beings is just so: once one has become a Buddha, the work of benefiting beings flows out spontaneously, effortlessly, "ever apart from thought" — there is no need to raise again a discriminating thought of "whom shall I go and liberate." This is the fifteenth of the sixteen aspects: accomplishing deeds without effort.
Here the opening question — "how can the non-discriminating accomplish anything?" — gets its positive answer: precisely because it is non-discriminating, it can be effortless; precisely because it need raise no thought, the work, on the contrary, becomes pervasive and spontaneous — just as the gem mirrors all colors without picking and choosing, and the heavenly music sounds its tune without exertion.
Then Asanga drives this wisdom's paradoxical nature to its sharpest point with a single verse: "Not in this, not in another; not wisdom, yet it is wisdom; with its object it has no difference — wisdom becomes non-discriminating." These lines must be bitten down on word by word and not loosened. It is not in "this," nor in "another"; it is "not wisdom, yet it is wisdom" — say it is wisdom, and it is not like that ordinary wisdom of ours that discriminates; say it is not wisdom, and it is plainly the highest wisdom of all. With the object it takes, it has "no difference" — wisdom and object dissolve into one taste, and that is just why it is called "non-discriminating." This way of speaking — "not mind yet it is mind," "not wisdom yet it is wisdom" — recurs further on when the support is treated; it is the signature utterance of this chapter, and must not be altered or straightened out into something smoother to say.
4. By what right can it "not discriminate": because the object was never there
Reading this far, a deeper question arises: why is this wisdom able to not discriminate? Is it forcibly pressing discrimination down? Asanga's answer is flat: not pressing — the object simply had nothing to discriminate in the first place. If the thing to be discriminated was never there, then "discrimination" has nothing to work on. He frames another string of verses to establish this point —
First, one object seen differently. "Hungry ghosts, animals, humans, gods — each according to their kind, the same thing is taken by minds differently; therefore the object is granted not real." The very same "thing" is seen as a different appearance by hungry ghosts, animals, humans, and gods (the same stream of water is seen by hungry ghosts as pus and blood, by humans as water, by gods as lapis lazuli). The same "object," following the difference in mind, appears as a different mark — which shows the "object" is not something real standing out there objectively, but is transformed along with consciousness.
Second, dream-images and reflections. "Concerning past events and the like, in dream-images and the two reflections, though the object is not real, the appearance of the object is established." The image in a dream, the reflection in a mirror, the past event in memory — the object taken is plainly not real, yet the appearance of the object arises just as vividly all the same. Which shows that the object need not truly exist and can still appear vividly before us.
Third, the proof by reductio. "If the object's object-nature were established, there would be no non-conceptual wisdom; and if this were absent, the realization of Buddhahood would be unreasonable." This step is forced out: suppose the "object" really had its own self-existence — then there could be no "non-conceptual wisdom" at all (since this wisdom is established precisely by clearing away the real object); and without this wisdom, "realizing Buddhahood" would have nothing to stand on either. So either you grant that the object was never there — making room for this wisdom, making room for becoming a Buddha — or you grant that the object is real, in which case even Buddhahood falls through.
Fourth, the object turns with the mind. "Bodhisattvas who have gained mastery, by the power of resolute conviction, accomplish as they wish — earth and the rest become so." A bodhisattva who has gained mastery can, by sheer "power of resolute conviction," turn earth, water, fire, and wind into whatever forms are wished; one who has gained concentration can likewise transform objects ("one who has gained concentration is likewise," "contemplating all phenomena, they all appear according to the meaning"). If the object were dead-real, how could it possibly turn with the mind? Which shows it was turning with the mind all along.
Fifth, wisdom and object both dissolved. This is the last and most thoroughgoing step: "When non-conceptual wisdom is present, no object appears at all; know that there is no object, and by this there is no consciousness either." When non-conceptual wisdom is truly active, every "object" no longer appears; and the "object" being gone, the "consciousness" that originally stood up only by resting on the "object" goes too — object and consciousness dissolve together. Note this: here even the "consciousness" of "cognition-only" is finally emptied out as well. The ultimate of cognition-only is not stopping at "only a consciousness remaining," but the dissolving-together of object and consciousness into one equal taste — and this is the deepest layer to which this chapter drives "cognition-only."
5. Prajna is just non-conceptual wisdom: cultivated to fullness only by leaving the five places
After this great circuit, Asanga turns back and points out one thing that brings it home with a jolt: the "perfection of wisdom" (prajna-paramita) everyone knows best, and the "non-conceptual wisdom" expounded all along this road, are simply the same thing — prajna is just non-conceptual wisdom, with no difference.
Then how does a bodhisattva abide in prajna and cultivate it? Asanga says one must be "joined to no place" (非處相應) — not falling onto any one biased, clung-to "place." Concretely, one must keep away from five places: first, away from the non-Buddhist tradition's "place" of self-grasping; second, away from the still-discriminating "place" of the bodhisattva who has not yet seen suchness; third, away from the "place" of the two extremes, samsara and nirvana; fourth, away from the "place" of being content with merely cutting off the hindrance of afflictions (settling for the lesser fruit); fifth, away from the "place" of disregarding beings' welfare and hiding oneself away in the nirvana-realm without remainder. Only by leaving these five places is prajna cultivated to fullness.
See how thoughtfully these five are laid out — they mark out, one by one, the pits each party must avoid: the ordinary person (self-grasping), the unawakened bodhisattva (still discriminating), the two vehicles (falling to the two extremes, cutting off only the afflictions), and the self-finisher (abandoning beings to enter quiescence). Leaving the five places is both a set of road-signs and a sieve.
6. How the bodhisattva's wisdom differs from the sravaka's: five differences
Cultivating wisdom alike, where exactly does the bodhisattva's wisdom differ from the sravaka's? Asanga gathers it up in five differences —
One, the difference of non-discrimination. The bodhisattva is free of discrimination toward all phenomena — the aggregates and the rest; the sravaka still stops at the level of discriminating the marks of phenomena. Two, the difference of not-a-small-portion. The bodhisattva penetrates suchness, enters all the realms of the knowable, and works to liberate all beings universally — not taking only a small portion; the sravaka's reach is only a small portion. Three, the difference of non-abiding. The bodhisattva takes "non-abiding nirvana" (無住涅槃) as the place of abiding — neither abiding in samsara nor abiding in nirvana; the sravaka abides within nirvana. Four, the difference of finality. Even within the nirvana-realm without remainder, the bodhisattva's wisdom "has no cutting-off and no exhaustion" and is never severed; the sravaka's wisdom comes to rest. Five, the difference of unsurpassedness. There is no other vehicle that can surpass it.
A final verse gathers these five marks into one line: "Having great compassion as their substance, by the five marks the supreme wisdom — among the worldly and supramundane fullnesses, this is declared the highest and farthest." The bodhisattva's wisdom, having great compassion as its substance, becomes by these five marks the highest and farthest supreme wisdom among all worldly and supramundane fullnesses. This is the most fundamental divide between Mahayana wisdom and the wisdom of the two vehicles: the sravaka's wisdom finishes the self; the bodhisattva's wisdom, strung through by a single thread of great compassion, must carry all beings the whole way home.
7. A down-to-earth closing question: if the bodhisattva has gained mastery, why do beings still suffer want?
With the three trainings expounded, Asanga adds a thoroughly down-to-earth question, one you cannot help but concede: if the bodhisattva is already complete in the merit of morality, concentration, and wisdom, and has gained great mastery over wealth and station, then why are there still so many in the world who suffer poverty and want? Why does the bodhisattva not simply give a universal bestowal and make everyone rich?
Asanga's answer carries real depth — he lists five reasons, showing that the bodhisattva's wisdom is no indiscriminate kindness but sees clean through: first, some beings have a "grave karmic hindrance" with respect to wealth and station, so that even forced upon them it cannot be used or worked off; second, giving them wealth and station would, on the contrary, obstruct their giving rise to wholesome states — in ease, people readily grow heedless and forget the path; third, letting them lack for a while is precisely what presses out their thought of "weariness of the world and a wish to practice"; fourth, giving them wealth and station becomes their capital for doing evil (a cause for amassing unwholesome states); fifth, giving them wealth and station, they gain power and turn to harming and troubling yet more beings.
So — the bodhisattva does not fail to give; rather, the bodhisattva gives with wisdom. Whether to give, and whether giving would help or harm, the bodhisattva sees clearly. This question closes things off beautifully: it pulls the most abstract "wisdom" of all the way back down to the most concrete act of "giving," telling you that true wisdom carries insight even into a single thought of giving — and this is just what non-conceptual wisdom looks like when it functions on the plane of things, within subsequently-attained wisdom.
Looking back over this chapter, you find how beautifully Asanga has answered that burning question at the start. The wisdom "free of all discrimination" is not blanking out, not the attainment of cessation, not wood and stone (free of the five marks); it is like space, containing all phenomena while undefiled itself, and like a person who closes the eyes and then opens them — first blotting out marks, then arising into function (fundamental and subsequently-attained wisdom); the reason it can not discriminate is that the object was never there, and object and consciousness dissolve together (cognition-only without object); it just is prajna (cultivated to fullness by leaving the five places); it has great compassion as its substance and far surpasses the self-finishing wisdom of the sravaka; and the bodhisattva who has truly gained this wisdom carries insight even into an act of giving. With this, the "fullness of merit" of the three higher trainings — morality, concentration, and wisdom — is wholly expounded.
But the practice is not yet at its end. Once the three trainings are full, two kinds of "fruit" must be borne. The next chapter, "The Fruit of Severance," will teach what this whole course of practice finally severs and what that severance makes manifest — the transformation of the basis (轉依, asraya-paravrtti) disclosed when the two hindrances of affliction and the knowable are burned away, that great liberation which abides neither in samsara nor in nirvana: non-abiding nirvana.
Later Reception
The Thirty Verses carries forward non-discriminating cognition as supramundane cognition; division ten makes it the agency of transformation of the basis, and division eleven displays cognition at the fruit-stage. The Cheng weishi lun later expands transformation and the four cognitions without replacing this division’s sixteenfold frame.
考據Apparatus
科判定位
此分在說什麼 — 第八殊勝『增上慧』，即無分別智（nirvikalpa-jñāna），三增上學之三（慧學），亦即般若。結構：（a）無分別智十六門（自性/所依/因緣/所緣/行相/任持/助伴/異熟/等流/出離/至究竟/加行根本後得勝利/差別/譬喻/無功用/甚深）；（b）離五相為自性（離無作意/過有尋伺/想受滅/色自性/於真義異計度）；（c）大段多頌成立（逐門偈）；（d）三智虛空喻（如瘂/如愚/如五 求受義 喻加行/根本/後得三智）；（e）般若波羅蜜多與無分別智無別（離五處）；（f）聲聞菩薩智五差別（無分別/非少分/無住/畢竟/無上）。
與全論的關聯 — 分九為三增上學之慧（般若）學，三學之究竟；慧=六度之般若波羅蜜多別立。無分別智通分十/十一果斷果智（無分別智為轉依、成佛智之能）。
異譯·平行對勘
『增上慧』三系：玄奘 增上慧 / 真諦 依慧學 / 佛陀扇多 增上慧（表在分一考據 〈異譯·平行對勘〉甲；玄奘、佛陀扇多同『增上慧』，真諦『依慧學』）。三智（無分別智三位）名三系逐字對勘：
| 位 | 玄奘 T1594〔0148a23〕 | 真諦 T1593〔依慧學勝相品·0128c08〕 | 佛陀扇多 T1592〔0109a02〕 |
|---|---|---|---|
| 加行 | 加行無分別智 | 加行無分別 | （以閉目／開目喻述） |
| 根本 | 根本無分別智 | 無分別智 | 無分別（智） |
| 後得 | 後得無分別智 | 無分別後智 | 後得（智·『開目藉所得』） |
玄奘三位皆綴「無分別智」；真諦 根本逕作「無分別智」、後得作「無分別後智」；佛陀扇多以『閉目見真／開目濟用』喻顯根本／後得，名較不固定。
無分別智十六門 三系對勘：
| # | 玄奘 T1594〔0147b21〕 | 真諦 T1593〔依慧學勝相品·0128a05〕 |
|---|---|---|
| 1 | 自性 | 自性 |
| 2 | 所依 | 依止 |
| 3 | 因緣 | 緣起 |
| 4 | 所緣 | 境界 |
| 5 | 行相 | 相貌 |
| 6 | 任持 | 攝持（真諦此處衍「立救難·攝持」） |
| 7 | 助伴 | 伴類 |
| 8 | 異熟 | 果報 |
| 9 | 等流 | 等流 |
| 10 | 出離 | 出離 |
| 11 | 至究竟 | 究竟行 |
| 12 | 加行·無分別·後得勝利 | 善加行無分別智後得智功德 |
| 13 | 差別 | 無差別加行 |
| 14 | 無分別後得譬喻 | 無分別後得智譬 |
| 15 | 無功用作事 | 威德無功用作事 |
| 16 | 甚深 | 甚深義 |
真諦逐門近並（所依↔依止、因緣↔緣起、所緣↔境界、行相↔相貌、助伴↔伴類、異熟↔果報、至究竟↔究竟行），唯中段第六衍「立救難」，第十二、十三門的分合微異。佛陀扇多 T1592 增上慧分不列十六門，而以『閉目見真／開目濟用』的三智喻與偈頌表述（0109a）。底本從玄奘。
經論宗依
本分無外引經證——通篇論主自說（無分別智體系），嵌偈最密：十六門成立多頌（0147c–0148b，約二十七行，含三智虛空喻偈「如瘂求受義…」及『如愚…』『如五…』二喻）；成立頌「鬼，傍生，人，天…」（0148b，唯識無境）；「諸大悲為體…」（五相勝智）；「見業，障，現前，積集，損惱故…」（菩薩施障）。這些論主造頌在白話譯注中逐塊標作〔攝頌〕，不是外引經文。
攝論原典已佚；無分別智無可供本版核驗的古德傳梵，故從闕。古德釋：世親 T1595–97 · 無性 T1598。無分別智之古德旁釋另見《辯中邊論》（辯無上乘品）·《大乘莊嚴經論》（現存 T1604）。慧學廣說見《瑜伽師地論》。
本論釋要
分九不破他派，而是系統安立無分別智。下列依三個單元概括本論立義，並列世親 T1597、無性 T1598 二釋。
- 十六門·離五相（0147b–c） 本論： 以十六門周遍界定無分別智；其自性＝離五相（非無作意／非過有尋伺地／非想受滅／非色自性／非於真義異計度）。〔離五相逐句義理不在此重述。〕 古釋： 世親（T1597 0363c28 以下）逕說自性、順釋五離之體相；無性（T1598 0429c01 以下）別立遮詮之則——「依智自性說離五相，由遮詮門說智體相，以表詮門不可說故」（五相皆作「離」，正以無分別智非表詮可說，唯遮遣顯之）。是正立處，二釋同列五離，而無性別出遮詮門之方法論。
- 三智·虛空喻（0148a–b） 本論： 加行／根本／後得三智（各三種）；三智以『如瘂／如愚／如五根求受義』喻；無分別智如虛空無染。 古釋： 世親（T1597 0363c16 以下）別出三慧配名——加行＝尋思慧、根本＝正證慧、後得＝起用慧，配悕求／內證／攝持三增上慧；無性順釋三智依止次第（加行依根本、根本依後得），未另立三慧名配。是正立處，世親密於配釋、無性順其次第。
- 般若無別·五差別（0148b–c） 本論： 般若波羅蜜多與無分別智無別（離五處）；聲聞智與菩薩智五差別（無分別／非少分／無住／畢竟／無上）。 古釋： 二釋隨論順釋，列目近同。
總之，分九系統安立無分別智，二釋大體順承根本論；差異在各自著重之處：無性說明『遮詮門』，世親另出『三慧配名』，兩說並不相違。主要出處為無性 T1598 0429c01 與世親 T1597 0363c16。
分九以無分別智立『增上慧』（慧學）：以十六門界定、離五相為性、加行根本後得三智虛空喻顯之，般若與之無別——三增上學之究竟、通果智之能。
諸家異釋
分九『增上慧』（無分別智）：世親釋（bhāṣya）真諦 T1595 · 笈多 T1596 · 玄奘 T1597；無性釋（upanibandhana）玄奘 T1598。十六門、離五相與三智名皆見於根本論；以下列出二釋著重不同的兩處。
〔一〕離五相之方法論——何以皆作『離』（遮詮）
- 世親釋（T1597 0363c28）：逕說自性——「且應先說無分別智所有自性，此中體相說名…」順釋五離之體相。
- 無性釋（T1598 0429c01–03）：別立遮詮之則——「依智自性說離五相，由遮詮門說智體相，以表詮門不可說故」：五相皆作「離」（無作意／過尋伺／想受滅／色自性／真義異計度），正因無分別智非表詮可說，故唯以遮遣顯之。
- 〔異點〕二釋同列五離；然無性別出『遮詮門／表詮不可說』一方法論（解何以皆作『離』——遮遣而非正立），世親逕說體相。此正為『離五相精別於滅盡定／無想／木石』之古德方法依據。
〔二〕三智（加行／根本／後得）之配慧
- 世親釋（T1597 0363c16–18）：加行無分別智＝尋思慧、根本無分別智＝正證慧、後得無分別智＝起用慧；並配『悕求／內證／攝持』三增上慧。
- 無性釋（T1598）：順釋三智依止次第（加行依根本、根本依後得…），此段未另立尋思／正證／起用之三慧配名。
- 〔異點〕世親別出『尋思／正證／起用』三慧之配名，無性順釋依止次第而未作此三慧名配。
總之，分九二釋都依十六門、離五相與三智順釋；無性另明『遮詮門』，世親另出『三慧配名』，並不相違。無分別智可旁參《辯中邊論·辯無上乘品》與《大乘莊嚴經論》；以上異說並列，未另作取捨。
術語
關鍵詞 — 無分別智（nirvikalpa-jñāna）· 離五相 · 十六門 · 加行/根本/後得 三智 · 虛空喻 · 般若無別。
術語義界以本分根本論、古釋與三系異譯為限；無古德傳梵可核者從闕，不以後出重構補作原語。
譬喻·修辭
本論以瘂、愚、五根求受義分別顯加行、根本、後得三智，又以虛空顯無分別智無染。
互讀·承衍
- 辯中邊論·辯無上乘品：無分別智十種無上，與分九十六門同脈。
- 三十頌 v.29「無得不思議，是出世間智」↔ 分九無分別智=出世間智。
- 分五：六度之般若波羅蜜多——分九為其『增上』別立（分九明言般若與無分別智無別）。
- 分十·十一：無分別智火燒藏識 → 轉依（分十果斷）·成四智（分十一果智）。
校本定位
- 玄奘 T31n1594 · 分九（增上慧學分）0147b19–0148c11（卷下）。
- 真諦 T31n1593 · 依慧學勝相品 佛陀扇多 T31n1592 · 卷下。
- 釋論分九對應段出處：T1597 0363c08（餘 0366c27）T1598 0429b10 T1595〈依慧學差別勝相品八〉0238c18 T1596〈增上慧學勝語八〉之二 0309c16。
Structural Location
What this chapter does — the eighth eminent point, "higher wisdom," i.e. non-discriminating cognition (nirvikalpa-jñāna), the third of the three higher trainings (wisdom), which is prajñā. Structure: (a) the sixteen aspects of non-discriminating cognition (own-nature / support / cause / object / mode / sustaining / companion / maturation / outflow / emergence / culmination / the benefits of applied-root-subsequent / difference / simile / effortlessness / depth); (b) its nature = the freedom from five marks (free of no-attention / of the with-vitarka-vicāra stage / of the cessation of perception-and-feeling / of material own-nature / of construing the true meaning otherwise); (c) a long series of verses (one per aspect); (d) the three cognitions and the space-simile (the mute / the fool / the five-faculties seeking-receiving-meaning figuring applied / root / subsequent cognition); (e) the perfection of wisdom being non-different from non-discriminating cognition (free of five places); (f) the five differences between śrāvaka and bodhisattva cognition (non-discriminating / not-partial / non-abiding / final / unsurpassed).
Relation to the whole — Fen 9 is the wisdom (prajñā) training of the three, the consummation of the trainings; wisdom = the separately-established perfection of wisdom from the six. Non-discriminating cognition leads onto fen 10–11's fruit-cessation and fruit-cognition (it is the faculty of the transformation of the basis and of the buddha-cognition).
Recensions and Parallels
"Higher wisdom": Xuanzang and Buddhaśānta both read 增上慧, while Paramārtha reads 依慧學. The three stages of non-discriminating cognition are compared across the recensions:
| stage | Xuanzang T1594〔0148a23〕 | Paramārtha T1593〔依慧學勝相品·0128c08〕 | Buddhaśānta T1592〔0109a02〕 |
|---|---|---|---|
| preparatory | 加行無分別智 | 加行無分別 | （以閉目／開目喻述） |
| fundamental | 根本無分別智 | 無分別智 | 無分別（智） |
| subsequently-attained | 後得無分別智 | 無分別後智 | 後得（智·「開目藉所得」） |
Xuanzang suffixes all three stages with 無分別智; Paramārtha writes the fundamental plainly as 無分別智 and the subsequently-attained as 無分別後智; Buddhaśānta figures the fundamental / subsequently-attained by the simile "eyes-closed seeing the true / eyes-open serving use," with less fixed names.
The sixteen aspects of non-discriminating cognition across the recensions:
| # | Xuanzang T1594〔0147b21〕 | Paramārtha T1593〔依慧學勝相品·0128a05〕 |
|---|---|---|
| 1 | 自性 | 自性 |
| 2 | 所依 | 依止 |
| 3 | 因緣 | 緣起 |
| 4 | 所緣 | 境界 |
| 5 | 行相 | 相貌 |
| 6 | 任持 | 攝持（真諦此處衍「立救難·攝持」） |
| 7 | 助伴 | 伴類 |
| 8 | 異熟 | 果報 |
| 9 | 等流 | 等流 |
| 10 | 出離 | 出離 |
| 11 | 至究竟 | 究竟行 |
| 12 | 加行·無分別·後得勝利 | 善加行無分別智後得智功德 |
| 13 | 差別 | 無差別加行 |
| 14 | 無分別後得譬喻 | 無分別後得智譬 |
| 15 | 無功用作事 | 威德無功用作事 |
| 16 | 甚深 | 甚深義 |
Paramārtha runs near-parallel aspect by aspect (所依 ↔ 依止 · 因緣 ↔ 緣起 · 所緣 ↔ 境界 · 行相 ↔ 相貌 · 助伴 ↔ 伴類 · 異熟 ↔ 果報 · 至究竟 ↔ 究竟行), only the sixth in mid-list adds 立救難, and 12–13 differ slightly in division. Buddhaśānta T1592's higher-wisdom chapter does not list these sixteen aspects; it gives the three-cognition simile "eyes-closed seeing the true / eyes-open serving use" plus verses (0109a). Base text follows Xuanzang.
Canonical Foundations
No external citation in this chapter — throughout the author's own exposition (the system of non-discriminating cognition), but the densest in verse: the establishing verses of the sixteen aspects (0147c–0148b, ~27 lines, one verse per aspect, including the three-cognition space-simile verses "as the mute seeking-receiving meaning…" "as the fool…" "as the five…") · the establishing verse "ghosts, animals, humans, gods…" (0148b, consciousness-without-object) · "having great compassion as their body…" (the five-mark supreme cognition) · "by deed, obstacle, the present, accumulation, harm…" (the bodhisattva-giving obstacles). All are composed by the author rather than quoted from scripture.
No ancient transmitted Sanskrit of the Saṃgraha survives. Ancient commentaries: Vasubandhu T1595–97 · Asvabhāva T1598. The Madhyāntavibhāga, Mahāyānasūtrālaṃkāra T1604, and Yogācārabhūmi provide related ancient treatments of non-discriminating cognition and the wisdom training.
Root-Treatise Exposition
Fen 9 systematically establishes non-discriminating cognition through three substantive units.
- Sixteen aspects · freedom from five marks (0147b–c) Root treatise. Non-discriminating cognition is defined through sixteen aspects. Its nature is freedom from five marks: it is not no-attention, not the stage accompanied by vitarka and vicāra, not the cessation of perception and feeling, not material in own-nature, and not a different construal of true meaning. Commentaries. Vasubandhu (T1597 0363c28ff.) glosses the five freedoms directly. Asvabhāva (T1598 0429c01ff.) explains why the account proceeds by negation: "its mark is stated by the door of negation, because by the door of affirmation it cannot be spoken." This distinguishes the cognition from cessation-attainment, no-thought, or insentience.
- The three cognitions · space-simile (0148a–b) Root treatise. Applied, root, and subsequent cognitions are each divided threefold and figured by the mute, the fool, and the five faculties seeking and receiving meaning; non-discriminating cognition is undefiled like space. Commentaries. Vasubandhu (T1597 0363c16ff.) names applied cognition searching wisdom, root cognition true-realizing wisdom, and subsequent cognition function-arousing wisdom, matching them to aspiration, inner realization, and upholding. Asvabhāva follows the sequence of support without separately establishing this three-wisdom naming.
- Prajñā non-different · five differences (0148b–c) Root treatise. The perfection of wisdom is non-different from non-discriminating cognition and free of five places; bodhisattva cognition differs from śrāvaka cognition as non-discriminating, not partial, non-abiding, final, and unsurpassed. Commentaries. The two commentaries follow the root in close parallel.
Fen 9 establishes "higher wisdom" (the wisdom training) through non-discriminating cognition: defined by sixteen aspects, its nature the freedom from five marks, shown by the three cognitions (applied / root / subsequent) and the space-simile, the perfection of wisdom being non-different from it — the consummation of the three trainings and the faculty that opens onto the fruit-cognition.
Ancient Commentarial Readings
Vasubandhu's bhāṣya survives in Paramārtha T1595, Dharmagupta T1596, and Xuanzang T1597; Asvabhāva's upanibandhana survives in Xuanzang T1598. The sixteen aspects, freedom from five marks, and names of the three cognitions belong to the root text. The commentaries differ in the direction of their glosses.
〔1〕 The methodology of the freedom from five marks — why all are put as "free-from" (negation)
- Vasubandhu (T1597 0363c28): states the nature straight — "first the own-nature of non-discriminating cognition should be stated; herein its mark is called…" — glossing the five freedoms' marks in order.
- Asvabhāva (T1598 0429c01–03): separately sets up the apophatic rule — "by the nature of the cognition the freedom from five marks is stated; its mark is stated by the door of negation, because by the door of affirmation it cannot be spoken": all five marks are put as "free-from" (no-attention / with-vitarka-vicāra / cessation-of-perception-and-feeling / material own-nature / construing the true meaning otherwise), precisely because non-discriminating cognition is unsayable by affirmation, hence shown only by negating-away.
- Difference. Both list the five freedoms, but Asvabhāva explains why they are stated through negation and cannot be spoken by affirmation, whereas Vasubandhu states the marks directly. This distinguishes non-discriminating cognition from cessation-attainment, no-thought, or insentience.
〔2〕 The matching of the three cognitions (applied / root / subsequent) to wisdoms
- Vasubandhu (T1597 0363c16–18): applied non-discriminating cognition = searching wisdom, root non-discriminating cognition = true-realizing wisdom, subsequent non-discriminating cognition = function-arousing wisdom; matched to the three higher-wisdoms of "aspiration / inner-realization / upholding."
- Asvabhāva (T1598): glosses the three cognitions' sequence of support in order (applied resting on root, root on subsequent…); this passage does not separately set up the three-wisdom naming of searching / true-realizing / function-arousing.
- Difference. Vasubandhu supplies the searching / true-realizing / function-arousing three-wisdom names; Asvabhāva explains the sequence of support without making that identification.
Asvabhāva is fuller on the method of negation; Vasubandhu is fuller on the three-wisdom naming. The Madhyāntavibhāga and Mahāyānasūtrālaṃkāra provide related ancient treatments of non-discriminating cognition.
Terminology
Keywords — non-discriminating cognition (nirvikalpa-jñāna) · freedom from five marks · the sixteen aspects · applied / root / subsequent cognitions · the space-simile · prajñā non-different.
Similes and Rhetoric
The root compares preparatory, fundamental, and subsequently attained cognition to the mute, the foolish, and the five faculties seeking their objects, and compares uncontaminated nonconceptual cognition to space.
Cross-Reading and Reception
- Madhyāntavibhāga, Unsurpassed-Vehicle chapter: the ten unsurpassed-nesses of non-discriminating cognition, of one lineage with fen 9's sixteen aspects.
- Triṃśikā v. 29 "no-attainment, inconceivable, this is supramundane cognition" ↔ fen 9's non-discriminating cognition = supramundane cognition.
- Fen 5: the perfection of wisdom among the six — fen 9 is its separately-established "higher" form (fen 9 states prajñā and non-discriminating cognition are non-different).
- Fen 10–11: non-discriminating cognition's fire burning the storehouse consciousness → the transformation of the basis (fen 10's fruit-cessation) · becoming the four cognitions (fen 11's fruit-cognition).
Textual Location
- Xuanzang T31n1594 · fen 9 (Higher Wisdom Training) 0147b19–0148c11 (fasc. 3).
- Paramārtha T31n1593 · Chapter on the Wisdom Training (fasc. 3).
- Buddhaśānta T31n1592 · fasc. 3.
- Commentary loci: T1597 0363c08 (rest 0366c27) · T1598 0429b10 · T1595 〈Wisdom-Training chapter 8〉 0238c18 · T1596 〈Higher-Wisdom division 8〉 0307a14 (sub-2 0309c16).