解脫道論 慧的總說與功德偈
〈分別慧品〉開卷，一口氣問了九個問題：云何慧、何相、何味、何起、何處、何功德、慧者何義、幾功德為得波若、幾種波若。而這一段只答到第六個為止；後面三問要到下一段才接。問滿再答、答不完就留著，是本論的老規矩：先把地圖攤開，再一格一格走。
答的部分給了三重界說，一重比一重不像定義。第一重六個字：「意事如見」。第二重換一個角度：作意饒益與不饒益、作意莊嚴。第三重乾脆引《阿毘曇》，一口氣排出十幾個名字——慧、智、擇法妙相隨觀、聰明、曉了分別、思惟見大、易悟、牽正智，然後是一串以「慧」為頭的詞：慧鉤、慧根、慧力、慧仗、慧殿、慧光、慧明、慧燈、慧實。
這一串不是定義，是同義的堆疊。鉤是拉住的，根是長出來的，力是使得動的，仗是靠得住的，殿是住得下的，光明燈是照得見的，實是結得出的。一個字配一個譬，九個「慧」字排下來，慧的用處就自己顯了出來——論文不必再解釋。
相味起處也是二說並存：一說「如達為相，擇為味，不愚癡為起，四諦為處」，一說「了義光明為相，入正法為味，除無明闇為起，四辯為處」。論文不擇一。
功德則不論說，逕以一偈略聞。而偈的第一句就把慧放回全書的位置上：「以慧淨諸戒，入禪亦二慧」——戒要慧來淨，禪要慧來入。前面九卷講戒講定，到這裡才說：那些也都靠慧。
The Chapter on the Analysis of Wisdom opens by asking nine questions in one breath: what wisdom is, its characteristic, function, manifestation, basis, and qualities; what the word means; how many qualities lead to paññā; and how many kinds there are. This passage answers only the first six. The remaining three wait for the next unit. Ask the whole map, answer what fits, and leave the rest open: the treatise first spreads out the route, then crosses it square by square.
The answer gives three accounts, each less like a definition than the last. The first is only “the matter of mind as seen.” The second turns to attending to what is beneficial and unbeneficial, and to adornment. The third cites the Abhidhamma and pours out a long series: wisdom, knowledge, selection of qualities, intelligence, discernment, reflection, great seeing, easy comprehension, and right knowledge—then nine expressions beginning with “wisdom”: hook, faculty, power, staff, hall, light, brightness, lamp, fruit.
The series is not a single definition but an accumulation of likenesses. A hook catches, a root grows, power moves, a staff supports, a hall shelters, light and lamp reveal, fruit ripens. One concrete image follows another until the use of wisdom becomes visible without a formal definition.
Two accounts of characteristic, function, manifestation, and basis remain side by side. One has reaching, selection, nondelusion, and the Four Truths; the other illumination, entry into the true Dhamma, removal of ignorance, and the four discriminations. The treatise chooses neither.
For qualities, prose gives way to a verse. Its first line returns wisdom to the whole work: “Through wisdom all virtues are purified; entry into jhāna is likewise two wisdoms.” Virtue is purified through wisdom; jhāna is entered through wisdom. After nine fascicles on virtue and concentration, the text now says that both were already being upheld by wisdom.
Shi Huijing · Waken · The Path of Freedom · A General Account of Wisdom and the Verse on Its Qualities · Doorway · Summer 2026
阿羅漢優波底沙造，梁扶南三藏僧伽婆羅譯《解脫道論》〈分別慧品〉「慧的總說與功德偈」· 大正藏 T32n1648〔起 T32 0444c〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0444c〕
問：云何慧？何相？何味？何起？何處？何功德？慧者何義？幾功德為得波若？幾種波若？答：意事如見，此謂波若。復次作意饒益不饒益、作意莊嚴，此謂波若。如阿毘曇中說：云何波若是？波若是慧、是智、是擇法妙相隨觀。彼觀聰明、曉了分別、思惟見大、易悟、牽正智、慧鉤、慧根、慧力、慧仗、慧殿、慧光、慧明、慧燈、慧實，不愚癡擇法正見，此謂波若。如達為相，擇為味，不愚癡為起，四諦為處。復次了義光明為相，入正法為味，除無明闇為起，四辯為處。何功德者，波若無量功德。當以略聞此偈。
以慧淨諸戒， 入禪亦二慧，
以慧修諸道， 以慧見彼果。
波若為勝善， 慧眼最無上，
慧退是穢污， 慧增長無上。
慧破諸外論， 非世法所著，
有慧人最妙， 顯說善語言，
此世及彼世， 解脫聞苦樂，
諸義及精進。 勇猛有慧人，
悉見此諸法， 因緣諸語言，
教誡及名色。 彼即四諦語，
是有慧境界， 以慧除眾惡，
愛瞋恚無明， 以智除生死，
除餘不可除。
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.
九問並舉
問：什麼是慧？以什麼為相？以什麼為味？以什麼為起？以什麼為處？有什麼功德？慧者是什麼意思？幾種功德為得波若？波若有幾種？
一問而九目並舉，這是本論開品的常式。本單元只答到「何功德」為止；「慧者何義」以下三問，留到下一單元才答。
三重界說
答：意事如見，這叫作波若。
又：作意饒益與不饒益、作意莊嚴，這叫作波若。
如《阿毘曇》中說：什麼是波若？波若是慧、是智、是擇法妙相隨觀。那觀是聰明、曉了分別、思惟見大、易悟、牽正智、慧鉤、慧根、慧力、慧仗、慧殿、慧光、慧明、慧燈、慧實，不愚癡、擇法、正見——這叫作波若。
上文標作「慧」而答文一律作「波若」，二名並用，這裡照論文原樣錄。
相·味·起·處：二說並存
如達為相，擇為味，不愚癡為起，四諦為處。
又：了義光明為相，入正法為味，除無明闇為起，四辯為處。
二說並列，論文不判其高下，也不合為一說。
功德：以偈略聞
至於「有什麼功德」——波若有無量功德。應當以略而聞這一偈：
以慧淨諸戒，入禪亦二慧，
以慧修諸道，以慧見彼果。
波若為勝善，慧眼最無上，
慧退是穢污，慧增長無上。
慧破諸外論，非世法所著，
有慧人最妙，顯說善語言，
此世及彼世，解脫聞苦樂，
諸義及精進。勇猛有慧人，
悉見此諸法，因緣諸語言，
教誡及名色。彼即四諦語，
是有慧境界，以慧除眾惡，
愛瞋恚無明，以智除生死，
除餘不可除。
偈文之句讀與分章，底本以句號分為數處而不逐句立目；諸句之屬讀多有難決者，這裡照底本錄之，不代為斷、不代為分。
Nine Questions Together
Question: What is wisdom? What is its characteristic? What is its function? What is its manifestation? What is its basis? What are its qualities? What does “wisdom” mean? How many qualities lead to the attainment of paññā? How many kinds of paññā are there?
Nine questions are posed together, a recurrent way in which this treatise opens a chapter. This unit answers only through the sixth, the question about qualities. The final three—the meaning of wisdom, the qualities for attaining paññā, and its kinds—are answered in the next unit.
Three Accounts
Answer: “The matter of mind as seen”—this is called paññā.
Further: attending to what is beneficial and not beneficial, attending to adornment—this is called paññā.
As the Abhidhamma says: What is paññā? Paññā is wisdom, knowledge, and subtle observation that selects qualities. That observation is intelligence; clear understanding and discernment; reflection, great seeing, easy comprehension, drawing forth right knowledge; the hook of wisdom, faculty of wisdom, power of wisdom, staff of wisdom, hall of wisdom, light of wisdom, brightness of wisdom, lamp of wisdom, fruit of wisdom; nondelusion, selection of qualities, and right view. This is called paññā.
The questions use the word “wisdom,” while the answers consistently use the transliterated name paññā. Both are retained.
Characteristic, Function, Manifestation, and Basis: Two Accounts
Its characteristic is “as though reaching”; its function is selecting; its manifestation is nondelusion; its basis is the Four Truths.
A further account says: its characteristic is illumination that comprehends meaning; its function is entering the true Dhamma; its manifestation is removing the darkness of ignorance; its basis is the four discriminations.
The treatise preserves the two accounts side by side. It neither ranks them nor combines them into one.
Qualities: Heard in Brief through a Verse
As for its qualities: paññā has immeasurable qualities. They should be heard in brief through this verse:
Through wisdom all virtues are purified; entry into jhāna is likewise two wisdoms.
Through wisdom all paths are cultivated; through wisdom their fruits are seen.
Paññā is the highest good; the eye of wisdom is unsurpassed.
Decline of wisdom is defilement; increase of wisdom is unsurpassed.
Wisdom breaks all outside doctrines and is not attached by worldly qualities.
A person with wisdom is most excellent and clearly speaks good words.
This world and the other world, liberation, hearing suffering and pleasure,
meanings and energy. A courageous person with wisdom
sees all these qualities, conditions, and all expressions,
instruction and name-and-form. Those are words of the Four Truths.
This is the range of wisdom. Through wisdom all evils are removed:
craving, ill will, and ignorance. Through knowledge birth and death are removed,
and what cannot be removed by anything else is removed.
The received text punctuates the verse into several blocks but does not divide every line or resolve every syntactic attachment. This edition preserves the sequence without claiming a final division.
Shi Huijing · Waken · The Path of Freedom · A General Account of Wisdom and the Verse on Its Qualities · Vernacular · Summer 2026
〈五通品〉收在「（解脫道說神通道已竟）」〔T32 444c03〕，下一行就是〈分別慧品〉的品題〔T32 444c04〕。神通說完，慧開場——兩品同在卷第九，中間沒有換卷，連一頁的間隔都沒有。
先把所見說在前頭：這一段的三重界說，一重比一重不像定義；而最不像定義的第三重，教得最多。第一重只有六個字：「意事如見，此謂波若」〔T32 444c06–07〕。第二重換一個角度：「作意饒益不饒益、作意莊嚴」〔T32 444c07–08〕。第三重乾脆引書：「如阿毘曇中說」〔T32 444c08〕，然後排出一長串——「波若是慧、是智、是擇法妙相隨觀」〔T32 444c09〕、「彼觀聰明、曉了分別、思惟見大、易悟、牽正智」〔T32 444c09–10〕，接著是九個以「慧」為首字的詞：「慧鉤、慧根、慧力、慧仗、慧殿、慧光、慧明、慧燈、慧實」〔T32 444c10–11〕。
這九個詞不是九條定義，是九個譬。鉤是勾住的，根是長出來的，力是使得動的，仗是靠得住的，殿是住得下的，光與明與燈是照得見的，實是結得出的。論文一個也不解釋，只把它們排在那裡。而排完之後，慧是什麼已經不必再說——一個抽象的名相，用九件具體的東西圍一圈，中間那個空位就是它。這是本論常用而極省力的教法：不下定義，下包圍。
（末一目「慧實」的「實」字，三本作「寶」。若從三本，九目就全是器物；從底本作「實」，末目轉向果實。並錄不判，本編從底本。這一字之差恰好決定了這一串是收在「用」上還是收在「果」上——不能代裁，但值得讀者自己掂量。）
問了九個，先答六個
開卷的問法是本論的老規矩：「問：云何慧？何相？何味？何起？何處？何功德？慧者何義？幾功德為得波若？幾種波若？」〔T32 444c05–06〕——一口氣九問。
而這一段答到「何功德」為止，剩下三問（慧者何義、幾功德為得波若、幾種波若）一句也沒碰，要到下一段才接〔T32 444c29〕。
在這裡停下來問一句：既然只答六個，為什麼要一次問滿九個？
就文本自答：這九問不是九個零散的疑問，是一張地圖。前六問問的是「這是什麼、長什麼樣、有什麼用」，後三問問的是「這個字怎麼講、要幾樣功德才得到它、它分幾種」。前者是認識，後者是分判。論文先把整張地圖攤開，讓讀者知道這一品要走到哪裡，然後一格一格走。問滿再答、答不完就留著——這樣讀者手上永遠有一張比當下所讀更大的圖；讀到第二段時，他不是接著讀，是回來把空格填上。
本段給了一個可靠的讀法：遇見一長串問，先數它當段答了幾個。此處九問只答前六，後三問從下一單元「慧者何義」〔T32 444c29〕起別答；因此此處未答者不是本段遺漏，而是跨單元續答。至於其他門是否同式，須逐門另驗。
相味起處：一個格子，兩種填法
接著是本段最工整的一處：「如達為相，擇為味，不愚癡為起，四諦為處」〔T32 444c12–13〕；緊接著「復次了義光明為相，入正法為味，除無明闇為起，四辯為處」〔T32 444c13–14〕。
兩說的位次完全相同——相、味、起、處，四格；而四格裡填的東西全不一樣。本段連出二說〔T32 444c12–14〕，以「復次」並列，沒有判高下，也沒有合為一說。這是本段可以直接核實的編排；不憑未作全論統計的印象把它標成異例。
值得注意的是第四格：第一說以「四諦為處」，第二說以「四辯為處」。同一個「處」字在兩說中各繫一項，但本文不解釋「處」在兩說中如何立義。因此只照錄四諦、四辯兩個填值及二說並列的事實，不代換成「從哪裡來」「到哪裡去」等方向解。
順帶記一條可核的跨段線索：四辯這個名目在品八分別覺觀時已出現，該處明說不釋、指其界說在本品〔T32 415c17–18〕；本段只出其名，全幅界說在下一段〔T32 445b17–29〕。
功德不論說，逕以偈略聞
「何功德者，波若無量功德。當以略聞此偈」〔T32 444c14–15〕——功德的部分，論文不用長行，改用一偈。
偈凡十三段，而讀它最快的辦法是數「慧」字：以慧淨諸戒、以慧修諸道、以慧見彼果、波若為勝善、慧眼最無上、慧退是穢污、慧增長無上、慧破諸外論、有慧人最妙、勇猛有慧人、是有慧境界、以慧除眾惡——同字複沓是這首偈的骨架，與前面九個「慧」字的連舉是同一個手法，一在長行、一在偈頌。
而第一句最該記著：「以慧淨諸戒，入禪亦二慧」〔T32 444c16〕。
戒要慧來淨，禪要慧來入。《解脫道論》前面九卷，兩卷講戒、六卷講定、一卷講神通；到了第十品的第一句偈，論文回過頭來說：那些也都靠慧。這不是把前面推翻，是把它們串起來——慧不是修完戒定之後才登場的第三件事，是那兩件事得以成立的東西。接著「以慧修諸道，以慧見彼果」〔T32 444c17〕，道與果也一併繫上。一句偈四事（戒、禪、道、果），全書所修盡在其中。
偈的後半轉向慧與世間的關係：「慧破諸外論，非世法所著」〔T32 444c20〕、「有慧人最妙，顯說善語言」〔T32 444c21〕，末了收在「以慧除眾惡，愛瞋恚無明，以智除生死，除餘不可除」〔T32 444c26–28〕。最後六個字最重：除掉那些非它不能除的。慧的功德不在於它能做很多事，在於有些事只有它能做。
（偈文的句讀多有難決處——例如「此世及彼世，解脫聞苦樂，諸義及精進」〔T32 444c22–23〕幾句的屬讀，底本以句號分段而不逐句立目，本編照錄不代斷。其中「苦」字三本作「吉」，一字之易，全句所指即異；並錄不判。）
帶走三件：一個所見——三重界說一重比一重不像定義，而第三重的九個「慧」字最教人：不下定義，下包圍；九件具體的東西圍一圈，中間的空位就是慧。一個讀法——遇見一長串問，先數它答了幾個；沒答的不是遺漏，是預告。一處停問——只答六問為何要問滿九個？因為九問是一張地圖：前六問認識、後三問分判；先攤開圖，再一格一格走。
而全段最該帶走的一句是偈的開頭：以慧淨諸戒，入禪亦二慧。前九卷的戒與定，到這裡才被告知都靠慧撐著。神通說完接慧，不是換了個題目，是回到了根上。
The Chapter on the Five Direct Knowledges closes with “the Path of Freedom has completed its explanation of the path of direct knowledge” 〔T32 444c03〕. The title of the Chapter on the Analysis of Wisdom stands on the next line 〔T32 444c04〕. Direct knowledge ends and wisdom opens. Both chapters belong to fascicle nine; not even a fascicle boundary separates them.
The central observation is this: the passage’s three accounts look progressively less like definitions, and the third—the least definitional—teaches the most. The first has only six Chinese characters: “The matter of mind as seen; this is called paññā” 〔T32 444c06–07〕. The second turns the view: “attending to what is beneficial and not beneficial, attending to adornment” 〔T32 444c07–08〕. The third cites a text: “as the Abhidhamma says” 〔T32 444c08〕, then gives a long sequence—“paññā is wisdom, knowledge, and subtle observation that selects qualities” 〔T32 444c09〕; “that observation is intelligence, clear understanding and discernment, reflection, great seeing, easy comprehension, drawing forth right knowledge” 〔T32 444c09–10〕; then nine compounds beginning with wisdom: “the hook of wisdom, faculty of wisdom, power of wisdom, staff of wisdom, hall of wisdom, light of wisdom, brightness of wisdom, lamp of wisdom, and fruit of wisdom” 〔T32 444c10–11〕.
The nine compounds are not nine definitions, but nine images. A hook catches; a root or faculty grows; power moves; a staff supports; a hall provides a place to dwell; light, brightness, and lamp make things visible; fruit is what ripens. The treatise explains none of them. It simply sets them in a row. Once they surround wisdom, no further statement is needed: an abstract term is encircled by nine concrete things, and the open space in the middle is what they teach. It is one of the treatise’s most economical methods—not defining, but enclosing.
The final item’s 實, “fruit” or “real,” has the variant 寶, “treasure,” in three witnesses. Under the variant, the nine end with an object like the preceding eight; under the base, the last turns toward fruit or result. Both are recorded and the base is followed. The single character decides whether the sequence closes on use or result. It cannot be adjudicated here, but it is worth weighing.
Nine Questions Asked, Six Answered First
The chapter opens in the treatise’s familiar manner: “Question: What is wisdom? What is its characteristic? What is its function? What is its manifestation? What is its basis? What are its qualities? What does wisdom mean? How many qualities lead to the attainment of paññā? How many kinds of paññā are there?” 〔T32 444c05–06〕. Nine questions arrive at once.
This passage answers only through the question about qualities. The final three—the meaning of wisdom, the qualities leading to paññā, and its kinds—are untouched until the next passage begins at 〔T32 444c29〕.
Pause here: if only six are to be answered, why ask all nine at once?
The arrangement itself answers. The nine are not scattered doubts but a map. The first six ask what the thing is, how it appears, and what it does. The last three ask how the term is construed, what conditions attain it, and how it is classified. The first group recognizes; the second discriminates. The treatise spreads out the whole map so the reader knows the chapter’s destination, then walks it one square at a time. Ask the full set, answer what fits, leave the rest waiting. The reader always carries a map larger than the paragraph in hand. When the second unit begins, one is not merely moving forward but returning to fill the open squares.
This supplies a reliable reading practice: when a passage opens with a long series of questions, count how many are answered in that passage. Here nine are asked and only the first six answered. The remaining three begin with “What does wisdom mean?” in the next unit 〔T32 444c29〕. Their absence here is not a defect but continuation across a unit boundary. Whether other methods follow the same arrangement must be checked individually.
Characteristic, Function, Manifestation, Basis: One Grid, Two Fillings
The most orderly portion reads: “Its characteristic is as though reaching; its function is selecting; its manifestation is nondelusion; its basis is the Four Truths” 〔T32 444c12–13〕. Immediately follows: “A further account says: its characteristic is illumination that comprehends meaning; its function is entering the true Dhamma; its manifestation is removing the darkness of ignorance; its basis is the four discriminations” 〔T32 444c13–14〕.
Both use the same four positions—characteristic, function, manifestation, and basis—while every filling differs. The two accounts stand together at 〔T32 444c12–14〕, joined by “a further account says,” with neither ranking nor synthesis. This is the directly observable arrangement. It need not be declared unique without a corpus-wide count.
The fourth position deserves attention. In one account the basis is the Four Truths; in the other, the four discriminations. The same word “basis” attaches to different contents, yet the passage does not explain how “basis” functions in the two accounts. This edition records the two values and their coexistence. It does not replace “basis” with a directional gloss such as “where it comes from” or “where it leads.”
One cross-passage clue can be checked. The four discriminations were named but not explained in Chapter Eight, where the treatise directs their definition to the present chapter 〔T32 415c17–18〕. This unit names them only. Their full fivefold explanation comes in the next unit 〔T32 445b17–29〕.
The Qualities Are Not Explained in Prose, but Heard in a Verse
“As for the qualities: paññā has immeasurable qualities. They should be heard in brief through this verse” 〔T32 444c14–15〕. For qualities, the treatise leaves prose and uses verse.
The verse has thirteen blocks. The quickest way to read its structure is to count the word “wisdom”: through wisdom virtues are purified; through wisdom paths are cultivated; through wisdom fruits are seen; paññā is the highest good; the eye of wisdom is unsurpassed; decline of wisdom is defilement; increase of wisdom is unsurpassed; wisdom breaks outside doctrines; a person with wisdom is excellent; a courageous person has wisdom; this is the range of wisdom; through wisdom evils are removed. Repetition of the same word forms the verse’s skeleton, paralleling the nine wisdom compounds in prose.
The opening line should remain: “Through wisdom all virtues are purified; entry into jhāna is likewise two wisdoms” 〔T32 444c16〕.
Virtue requires wisdom for purification; jhāna requires wisdom for entry. The first nine fascicles of the Path of Freedom devote two fascicles to virtue, six to concentration, and one to direct knowledge. In the first verse of Chapter Ten, the treatise turns back and says that those too depend on wisdom. It does not overturn what came before but threads it together. Wisdom is not a third item that appears only after virtue and concentration have been completed; it is what allows both to be established. The next line, “through wisdom all paths are cultivated; through wisdom their fruits are seen” 〔T32 444c17〕, adds path and fruit. Four matters in one verse—virtue, jhāna, path, fruit—gather the practice of the entire work.
The latter half turns to wisdom and the world: “Wisdom breaks all outside doctrines and is not attached by worldly qualities” 〔T32 444c20〕; “a person with wisdom is most excellent and clearly speaks good words” 〔T32 444c21〕. It closes with “through wisdom all evils are removed—craving, ill will, and ignorance; through knowledge birth and death are removed, and what cannot be removed by anything else is removed” 〔T32 444c26–28〕. The final six Chinese characters carry the weight: remove what nothing else can remove. Wisdom’s quality is not that it does many things, but that some things can be done only by it.
The verse’s punctuation remains difficult. The attachment of such phrases as “this world and the other world, liberation, hearing suffering and pleasure, meanings and energy” 〔T32 444c22–23〕 is not fully determined. The base punctuates blocks rather than individual metrical lines, and this edition does not impose a final division. The character 苦, “suffering,” has the variant 吉, “auspicious,” in three witnesses; the change redirects the whole phrase. Both are recorded without adjudication.
Carry away three things. One observation: the three accounts look progressively less like definitions, yet the nine compounds beginning with wisdom teach most. The treatise does not define but encloses; nine concrete images surround an open center. One reading practice: when a long sequence of questions appears, count how many the passage answers. What remains may be a promise rather than an omission. One place to pause: why ask nine and answer only six? Because the questions are a map. The first six concern recognition; the last three discrimination. The whole map is opened before it is crossed.
The sentence to carry from the unit is the verse’s beginning: through wisdom all virtues are purified; entry into jhāna is likewise two wisdoms. Only here are the preceding fascicles on virtue and concentration explicitly shown to rest upon wisdom. Direct knowledge ends and wisdom begins, not as a new topic, but as a return to the root.
Shi Huijing · Waken · The Path of Freedom · A General Account of Wisdom and the Verse on Its Qualities · Exposition · Summer 2026
考據Apparatus
全段定位 本段為《解脫道論》卷第九〈分別慧品〉之開卷。前品〈五通品〉收於「（解脫道說神通道已竟）」〔T32 444c03〕，品題「解脫道論分別慧品第十」在〔T32 444c04〕，正文自〔T32 444c05〕起。品九與品十同在卷第九（卷開 441a21、收 445c04）。底本十四段：長行一段、偈十三段〔T32 444c05–28〕。
一、科判定位
十四段，第一段為長行之全，其下十三段為功德偈：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 九問並舉（第一段） | 「問：云何慧？何相？何味？何起？何處？何功德？」〔T32 444c05〕、「慧者何義？幾功德為得波若？幾種波若？」〔T32 444c05–06〕 |
| 界說一·二（第一段續） | 「答：意事如見，此謂波若」〔T32 444c06–07〕、「復次作意饒益不饒益、作意莊嚴」〔T32 444c07–08〕 |
| 界說三：引阿毘曇（第一段續） | 「如阿毘曇中說」〔T32 444c08〕…「不愚癡擇法正見，此謂波若」〔T32 444c11–12〕 |
| 相味起處二說（第一段續） | 「如達為相，擇為味，不愚癡為起，四諦為處」〔T32 444c12–13〕、「復次了義光明為相，入正法為味，除無明闇為起，四辯為處」〔T32 444c13–14〕 |
| 功德之標（第一段末） | 「波若無量功德。當以略聞此偈」〔T32 444c15〕 |
| 功德偈（第二至十四段） | 「以慧淨諸戒」〔T32 444c16〕…「除餘不可除」〔T32 444c28〕 |
單元界與問答界之相合：起於品首九問而不從答文起手，訖於偈末。本單元只答九問之前六（云何·相·味·起·處·功德）；「慧者何義」以下三問，下段別答〔T32 444c29 起〕。段內無自答文中間切斷者。
前品可核接點：〈五通品〉收於〔T32 444c03〕，本品品題在〔T32 444c04〕——神通之後即是慧，二品同卷相接。
全段定位錨
〔T32, 444c05–28〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 慧·波若 | 問作「云何慧？」〔T32 444c05〕而答一律作「此謂波若」〔T32 444c07〕〔T32 444c12〕 | 標問作「慧」而答文作「波若」，二名並用，照錄不代畫一。「波若」下有校記（見目三）：四本作「般若」並註「下同」——全品之譯語於此二本分途 |
| 意事如見 | 「答：意事如見，此謂波若」〔T32 444c06–07〕 | 論文不更釋，句讀亦未決，誌「待考」、不代點 |
| 作意饒益不饒益·作意莊嚴 | 「復次作意饒益不饒益、作意莊嚴，此謂波若」〔T32 444c07–08〕 | 第二重界說；論文不更釋「莊嚴」之所指，不代考定 |
| 阿毘曇所出諸名 | 「波若是慧、是智、是擇法妙相隨觀」〔T32 444c09〕；「彼觀聰明、曉了分別、思惟見大、易悟、牽正智」〔T32 444c09–10〕；「慧鉤、慧根、慧力、慧仗、慧殿、慧光、慧明、慧燈、慧實」〔T32 444c10–11〕 | 末一串九目皆以「慧」為首字；「實」字有校記（見目三），三本作「寶」。全串論文不逐一釋，照錄不代解 |
| 相味起處之二說 | 一作「如達為相，擇為味，不愚癡為起，四諦為處」〔T32 444c12–13〕；二作「復次了義光明為相，入正法為味，除無明闇為起，四辯為處」〔T32 444c13–14〕 | 本段二說並存不判、不合一。二說之「處」一作四諦、一作四辯；本文不釋「處」在兩說中如何立義。四辯之全幅界說在下一單元〔T32 445b17–29〕，不預取 |
| 四辯 | 「四辯為處」〔T32 444c14〕 | 品八分別覺觀時曾出其名而不釋〔T32 415c17–18〕，並註明其界說在本品；今其界說在下段〔T32 445b17–29〕，本段唯出其名 |
| 功德偈 | 「波若無量功德。當以略聞此偈」〔T32 444c15〕；偈自「以慧淨諸戒」〔T32 444c16〕至「除餘不可除」〔T32 444c28〕 | 偈凡十三段（底本每段十二字，末段六字）；論文不出偈之出處、不標為誰所說——與「如阿毘曇中說」之明標者異，不代考定 |
| 偈之句讀 | 底本以句號分偈為數處而不逐句立目 | 諸句之屬讀多有難決者（如「此世及彼世，解脫聞苦樂，諸義及精進」〔T32 444c22–23〕之所繫），照錄不代斷、不代分。「法」「苦」「悉」三字各有校記（見目三） |
三、校記與異讀
本段範圍內大正藏校記六處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 444c06 | 波若（幾功德為得波若） | 般若（下同） | 【宋】【元】【明】【宮】 |
| 444c11 | 實（慧燈、慧實） | 寶 | 【宋】【元】【明】 |
| 444c15 | 以（當以略聞此偈） | 聞 | 【明】 |
| 444c20 | 法（非世法所著） | 至 | 〔原本之異，非四本〕 |
| 444c22 | 苦（解脫聞苦樂） | 吉 | 【宋】【元】【宮】 |
| 444c24 | 悉（悉見此諸法） | 若 | 【宮】 |
誌錄不判三事：
- 444c06「波若」四本作「般若」並註「下同」——全品之譯語於此二本分途；本文從底本作「波若」，不代改。
- 444c11「慧實」之「實」，三本作「寶」——若從三本則此九目之末作「慧寶」，與前八目之器物譬（鉤·根·力·仗·殿·光·明·燈）同類；從底本則作「實」而近於果實之義。並錄不判，本文從底本。
- 444c22「解脫聞苦樂」之「苦」，三本作「吉」——若從三本則作「聞吉樂」，其義與「解脫」之所繫全異。並錄不判，本文從底本、不代擇。
校本零命中二項：本段缺字（造字）零命中；行內夾註零命中。
四、論主引據
本段引據一處：「如阿毘曇中說」〔T32 444c08〕——標為《阿毘曇》所說而不出其品目，所引自「云何波若是？」〔T32 444c08〕至「不愚癡擇法正見，此謂波若」〔T32 444c11–12〕（引文之界論文不標，照錄不代畫界）。「如阿毘曇中說」全論二見〔432b28·444c08〕。
功德偈〔T32 444c16–28〕不標其所出、不繫誰說，與上處明標者異；照錄不代考定。
五、譬喻·修辭
- 九「慧」之連舉〔T32 444c10–11〕：慧鉤·慧根·慧力·慧仗·慧殿·慧光·慧明·慧燈·慧實——九目皆以「慧」為首字而以一物為次字，論文不逐一釋，逕以物示其用。
- 相味起處之對出〔T32 444c12–14〕：二說各四目、位次全同（相·味·起·處）而所配全異，同格而異填。
- 偈中「慧」字之密〔T32 444c16–28〕：偈十三段之內「慧」字反覆而下（以慧淨諸戒·以慧修諸道·以慧見彼果·波若為勝善·慧眼最無上·慧退·慧增長·慧破諸外論·有慧人·勇猛有慧人·是有慧境界·以慧除眾惡），同字複沓為此偈之骨。
- 首句之三事〔T32 444c16–17〕：淨戒·入禪·修道見果——戒·定·道果三事皆繫於慧，一句而攝全書前九卷之所修。
六、章內互讀
- 前指：〈五通品〉之收「（解脫道說神通道已竟）」〔T32 444c03〕與本品品題〔T32 444c04〕相接；品八分別覺觀時出四辯之名而不釋、並指其界說在本品〔T32 415c17–18〕；「如阿毘曇中說」前見於〔T32 432b28〕。
- 後指：九問之後三問（慧者何義·幾功德為得波若·幾種波若）於下段別答，起於「問：慧者何義？」〔T32 444c29〕；四辯之全幅界說在下段〔T32 445b17–29〕；本品收於「（解脫道分別慧品已竟）」〔T32 445c03〕，卷第九同處而竟〔T32 445c04〕。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
Location of the whole passage This unit opens the Chapter on the Analysis of Wisdom in fascicle nine of the Path of Freedom. The preceding Chapter on the Five Direct Knowledges closes with “the Path of Freedom has completed its explanation of the path of direct knowledge” 〔T32 444c03〕. The title “The Path of Freedom, Chapter Ten: Analysis of Wisdom” stands at 〔T32 444c04〕, and the body begins at 〔T32 444c05〕. Chapters Nine and Ten share fascicle nine (opening 441a21; ending 445c04). The base text comprises fourteen paragraphs: one prose paragraph and thirteen verse paragraphs 〔T32 444c05–28〕.
1. Structural Location
The first paragraph is the complete prose section; the following thirteen form the verse on qualities:
| Section | Textual limits, each with its anchor |
|---|---|
| Nine questions together (paragraph one) | “Question: What is wisdom? What is its characteristic? What is its function? What is its manifestation? What is its basis? What are its qualities?” 〔T32 444c05〕; “What does wisdom mean? How many qualities lead to the attainment of paññā? How many kinds of paññā are there?” 〔T32 444c05–06〕 |
| First and second accounts (continuation of paragraph one) | “Answer: the matter of mind as seen; this is called paññā” 〔T32 444c06–07〕; “further: attending to what is beneficial and not beneficial, attending to adornment” 〔T32 444c07–08〕 |
| Third account: citation of the Abhidhamma | “As the Abhidhamma says” 〔T32 444c08〕 … “nondelusion, selection of qualities, and right view; this is called paññā” 〔T32 444c11–12〕 |
| Two accounts of characteristic, function, manifestation, and basis | “Its characteristic is as though reaching; its function is selecting; its manifestation is nondelusion; its basis is the Four Truths” 〔T32 444c12–13〕; “a further account says: its characteristic is illumination that comprehends meaning; its function is entering the true Dhamma; its manifestation is removing the darkness of ignorance; its basis is the four discriminations” 〔T32 444c13–14〕 |
| Heading of the qualities | “Paññā has immeasurable qualities. They should be heard in brief through this verse” 〔T32 444c15〕 |
| Verse on the qualities (paragraphs two through fourteen) | “Through wisdom all virtues are purified” 〔T32 444c16〕 … “and what cannot be removed by anything else is removed” 〔T32 444c28〕 |
The unit boundary coincides with the opening questions and the end of the verse: it begins at the chapter’s nine questions, not in the middle of an answer, and ends at the verse’s last line. This unit answers only the first six of the nine questions (what, characteristic, function, manifestation, basis, qualities). The final three, beginning with “What does wisdom mean?”, are separately answered from 〔T32 444c29 onward〕. No answer is cut in the middle.
Checkable connection to the preceding chapter: the Chapter on the Five Direct Knowledges closes at 〔T32 444c03〕 and the present title stands at 〔T32 444c04〕. Wisdom immediately follows direct knowledge, within the same fascicle.
Anchor for the whole passage
〔T32, 444c05–28〕
2. Terms and Translation (Every Citation Anchored)
| Term | Use in this passage | Checkable connection within the treatise |
|---|---|---|
| Wisdom; paññā | The question asks “What is wisdom?” 〔T32 444c05〕, while the answers consistently close with “this is called 波若” 〔T32 444c07〕 〔T32 444c12〕 | The question uses 慧, “wisdom,” and the answer the transliteration 波若, paññā. Both are retained without harmonization. Four witnesses read 般若 for 波若 and mark “the same below”; see section 3. The whole chapter’s transliteration therefore diverges between the base and those witnesses |
| The matter of mind as seen | “Answer: the matter of mind as seen; this is called paññā” 〔T32 444c06–07〕 | The treatise gives no further explanation and the punctuation is unresolved. Marked for further study; no final segmentation is imposed |
| Attending to what is beneficial and not beneficial; attending to adornment | “Further: attending to what is beneficial and not beneficial, attending to adornment; this is called paññā” 〔T32 444c07–08〕 | The second account. The treatise does not explain the referent of “adornment,” and no identification is supplied |
| Names given by the Abhidhamma | “Paññā is wisdom, knowledge, and subtle observation that selects qualities” 〔T32 444c09〕; “that observation is intelligence, clear understanding and discernment, reflection, great seeing, easy comprehension, drawing forth right knowledge” 〔T32 444c09–10〕; “the hook of wisdom, faculty of wisdom, power of wisdom, staff of wisdom, hall of wisdom, light of wisdom, brightness of wisdom, lamp of wisdom, fruit of wisdom” 〔T32 444c10–11〕 | The final series has nine entries, each beginning with “wisdom.” The last character 實, “fruit / real,” has the variant 寶, “treasure,” in three witnesses. The treatise does not explain the individual terms, and this edition does not supply explanations |
| Two accounts of characteristic, function, manifestation, and basis | First: “as though reaching” / selecting / nondelusion / Four Truths 〔T32 444c12–13〕. Second: illumination that comprehends meaning / entering the true Dhamma / removing the darkness of ignorance / four discriminations 〔T32 444c13–14〕 | Both coexist without adjudication or synthesis. Their fourth position gives the Four Truths in one account and the four discriminations in the other. The passage does not explain how “basis” functions across them. The complete explanation of the four discriminations comes in the next unit 〔T32 445b17–29〕 and is not imported here |
| Four discriminations | “Its basis is the four discriminations” 〔T32 444c14〕 | Chapter Eight names but does not explain them 〔T32 415c17–18〕 and points to this chapter. Their complete explanation follows at 〔T32 445b17–29〕; here only the name appears |
| Verse on the qualities | “Paññā has immeasurable qualities. They should be heard in brief through this verse” 〔T32 444c15〕; the verse runs from “through wisdom all virtues are purified” 〔T32 444c16〕 to “and what cannot be removed by anything else is removed” 〔T32 444c28〕 | The verse has thirteen base-text paragraphs (twelve Chinese characters in each except six in the last). The treatise neither gives its source nor says who spoke it. This differs from the explicitly introduced Abhidhamma citation, and no attribution is supplied |
| Punctuation of the verse | The base uses full stops to divide the verse into several blocks but does not label every line | The attachment of several phrases remains difficult, including “this world and the other world, liberation, hearing suffering and pleasure, meanings and energy” 〔T32 444c22–23〕. The sequence is retained without final division. The characters 法, 苦, and 悉 each carry variants; see section 3 |
3. Critical Notes and Variant Readings
The Taishō apparatus gives six notes in this passage. All are recorded without changing the body text, which follows the Taishō base reading:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 444c06 | 波若 (in “how many qualities lead to 波若?”) | 般若, with “the same below” | 【宋】【元】【明】【宮】 |
| 444c11 | 實 (in “lamp of wisdom, 實 of wisdom”) | 寶 | 【宋】【元】【明】 |
| 444c15 | 以 (in “should 以 hear this verse in brief”) | 聞 | 【明】 |
| 444c20 | 法 (in “is not attached by worldly 法”) | 至 | variant in the source copy, not one of the four witnesses |
| 444c22 | 苦 (in “liberation, hearing 苦 and pleasure”) | 吉 | 【宋】【元】【宮】 |
| 444c24 | 悉 (in “悉 sees all these qualities”) | 若 | 【宮】 |
Three matters are recorded without adjudication:
- At 444c06 four witnesses have 般若 for the base’s 波若 and mark “the same below.” The transliteration throughout the chapter therefore diverges between base and witnesses. The body follows the base without alteration.
- At 444c11 three witnesses read 寶, “treasure,” for the base’s 實, “fruit / real.” Under the three-witness reading the ninth compound, “treasure of wisdom,” remains an object-image like the preceding hook, faculty, power, staff, hall, light, brightness, and lamp. Under the base, it turns toward fruit. Both are recorded; the body follows the base.
- At 444c22 three witnesses read 吉, “auspicious,” for the base’s 苦, “suffering,” in “liberation, hearing suffering and pleasure.” Their reading yields “hearing auspiciousness and pleasure,” changing the phrase’s relation to “liberation.” Both are recorded; no choice is imposed.
Two zero-hit checks against the critical text: no missing-character or gaiji marker occurs, and no inline parenthetical annotation occurs.
4. Authorities Cited by the Treatise
One citation occurs: “as the Abhidhamma says” 〔T32 444c08〕. No section is named. The cited material extends from “What is paññā?” 〔T32 444c08〕 through “nondelusion, selection of qualities, and right view; this is called paññā” 〔T32 444c11–12〕, although the treatise does not mark the exact boundary of the quotation. “As the Abhidhamma says” occurs twice in the treatise 〔432b28·444c08〕.
The verse on qualities 〔T32 444c16–28〕 has no source formula and is not attached to a speaker. It is retained without attribution.
5. Simile and Rhetoric
- Nine compounds beginning with wisdom 〔T32 444c10–11〕: hook, faculty, power, staff, hall, light, brightness, lamp, fruit. Every item begins with “wisdom” and ends with one concrete thing. The treatise does not explain them individually; the objects display their uses.
- Two accounts in parallel 〔T32 444c12–14〕: both have the same four positions—characteristic, function, manifestation, basis—with entirely different contents. The grid is shared, the fillings differ.
- Density of “wisdom” in the verse 〔T32 444c16–28〕: through wisdom virtues are purified; paths cultivated; fruits seen; paññā is highest; the eye of wisdom unsurpassed; wisdom declines and increases; breaks outside doctrines; belongs to an excellent and courageous person; has a range; and removes evils. Repetition of the same word forms the verse’s frame.
- Three matters in the opening line 〔T32 444c16–17〕: purification of virtue, entry into jhāna, cultivation of paths and seeing fruit. Virtue, concentration, path, and fruit are all attached to wisdom, gathering the practice of the preceding fascicles.
6. Internal Cross-Reading
- Backward: the Chapter on the Five Direct Knowledges closes at 〔T32 444c03〕 and the present chapter title immediately follows at 〔T32 444c04〕. Chapter Eight earlier names the four discriminations without explaining them and points to the present chapter 〔T32 415c17–18〕. “As the Abhidhamma says” previously occurs at 〔T32 432b28〕.
- Forward: the final three of the nine opening questions—what wisdom means, how many qualities lead to paññā, and its kinds—are answered in the following passage, beginning “Question: What does wisdom mean?” 〔T32 444c29〕. The full explanation of the four discriminations comes at 〔T32 445b17–29〕. The chapter closes with “(the Path of Freedom, Chapter on the Analysis of Wisdom, is complete)” 〔T32 445c03〕, and fascicle nine closes at 〔T32 445c04〕.
7. Transmission
Questions concerning the author, translator, and transmission history are not adjudicated in this apparatus.
Shi Huijing · Waken · The Path of Freedom · A General Account of Wisdom and the Verse on Its Qualities · Apparatus · Summer 2026