解脫道論 慧義、得慧功德與分類
問慧有幾種，論文答得極簡：二種、三種、四種。
然後它排出十一組：二種一組，三種三組，四種七組。各組依標數列二、三或四目；七組「四種慧」也各換一套分類名目。欲界色界無色界無繫是一組四，法智比智他心智等智是另一組四，義辯法辯辭辯樂說辯又是一組四。「四種」不是一個分類本身，而是七組都採用的列目數。
所以遇到「復次」領起的同數之列，不要先當作補漏；本段多次以它換一組分類或重釋。七組「四種慧」各自列目，本文也沒有把七組合成一張總表；讀者應先保留各組的分類界線。
最耐看的是四辯那一組。它一連給了五個解釋：於義智／於因果智／於苦及滅智／九分教之知法／於眼智。義辯、法辯、辭辯三個在五釋之間換來換去——一會兒義辯繫於苦滅，一會兒繫於因果；法辯一會兒繫於集道，一會兒繫於九分教。
而樂說辯五釋全同：「於智智」。四樣東西裡三樣都在換所繫，唯獨這一樣五次不動。
還有一處也值得記著：二種慧那一組，世慧列九目、出世慧列九目，一一相對——有漏對無漏、有結對無結，一路對到有煩惱對無煩惱。後列沿用前列九個詞幹，以「無」逐目對翻前列的「有」或「是」；不是在每一目原字面上單純添一個字。
Asked how many kinds of wisdom there are, the treatise answers with striking brevity: two, three, and four.
It then gives eleven groups: one twofold, three threefold, and seven fourfold. Each group contains the announced number of items, but each of the seven fourfold groups uses a different classification. Sense-realm, form-realm, formless-realm, and unbound wisdom form one four; Dhamma knowledge, inferential knowledge, knowledge of others’ minds, and equal knowledge another; the four discriminations yet another. “Four kinds” is not one classification. It is the number of cuts shared by seven distinct classifications.
Therefore, when “further” introduces another list of the same size, do not assume it fills an omission in the preceding list. Here it repeatedly changes the classificatory axis or supplies a fresh explanation. The seven fourfold groups keep their own boundaries; the treatise never merges them into one table.
The most revealing group is the four discriminations. Five explanations follow. Across them, meaning, Dhamma, and language repeatedly change what they are attached to—meaning may concern suffering and cessation or cause and result; Dhamma may concern origin and path or the ninefold teaching.
Only the fourth remains word-for-word unchanged in all five explanations: “knowledge concerning knowledge” is discrimination of eloquence. Three move; one stays still.
The twofold group offers another exact pattern. Worldly and supramundane wisdom each have nine entries corresponding one by one—with influxes / without influxes, with fetters / without fetters, all the way through defilement / no defilement. The second list reuses the nine stems and reverses each through “without.”
Shi Huijing · Waken · The Path of Freedom · The Meaning of Wisdom, Qualities for Its Attainment, and Its Classifications · 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〉「慧義、得慧功德與分類」· 大正藏 T32n1648〔起 T32 0444c〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0444c〕
問：慧者何義？答智義，能除為義。幾功德為得慧者，十一功德：尋修多羅義、多善事、清淨居、止觀、四諦、作分明處、心停住常在禪、無蓋心、離無智慧人、修行智、慧人樂著。幾種慧者，答二種、三種、四種。
〔T32 0445a〕
問：云何二種慧？答：所謂世慧、出世慧。於是聖道果相應慧是出世慧，餘是世慧。世慧者，有漏、有結、有縛，是流、是厄、是蓋、是所觸、是趣、是有煩惱。出世慧者，無漏、無結、無縛、無流、無厄、無蓋、無所觸、無趣、無煩惱。三種慧者，思慧、聞慧、修慧。於是不從他聞，若自作業智、若得隨諦相應智，於功乃明處，此謂思慧。於此處從他聞得慧，此謂聞慧。若入三昧彼慧悉修，是修慧。復次三種慧，來曉了、去曉了、方便曉了。於是現作意，此不善法成退、善法成增長，於是慧，此謂來曉了。復作意此不善法增長、善法成退，於是慧，此謂去曉了。於此一切方便慧，此謂方便曉了。復次三種慧，聚慧、不聚慧、非聚非非聚慧。三地善慧，此謂聚慧。於四道慧，是謂不聚慧。於四地及果報，於三地事有記慧，此謂非聚非非聚慧。四種慧者，自作業智、隨諦相應智、道等分智、果等分智。於是十處正見，是謂自作業智。若見陰或無常或苦或無我，如是相似忍，此謂隨諦相似智。於四道慧，此謂道分智。於四果慧，此謂果等分智。復次四種慧：欲界慧、色界慧、無色界慧、無繫慧。於是欲界善有記慧，此謂欲界慧。色界善有記慧，此謂色界慧。無色界善有記慧，此謂無色界慧。於道果慧，此謂無繫慧。復次四種慧：法智、比智、他心智、等智。於四道及於四果慧，此謂法智。彼坐禪人以此法智，成就過去未來現在智，久過去亦智、未來亦智，此諦智，此謂比智。知他心，此謂他心智。除此三智餘慧，此謂等智。復次四種慧：有慧為聚非為非聚、有慧為非聚非為聚、有慧為聚亦為非聚、有慧非為聚非非為聚。於是欲界善慧，是慧為聚非不為聚，於四道慧為非聚不為聚。於色界及無色界善慧，是慧為聚亦為非聚，於四地果報、於三地事有記慧，是慧非為聚，亦非為非聚。復次四種慧：有慧有為厭患非為達、有慧為達非為厭患、有慧為厭患亦為達、有慧不為厭患亦不為達。於是慧為厭欲，不為通達神通，及不通達四諦，此謂慧為厭患不為達。現得厭欲，以慧達神通非達四諦，此謂波若。為達非為厭患，於四道慧為厭患亦為達，餘慧非為厭患亦非為達。復次四種慧：義辯、法辯、辭辯、樂說辯。於義智此謂義辯，於法智此謂法辯，於說辭慧此謂辭辯，於智智此謂樂說辯。於因果智義辯，於因智法辯，於法辯樂說辭辯，於智智樂說辯。復次於苦及滅智，此謂義辯。於集及道智，此謂法辯。於說法辭，此謂辭辯。於智智，此謂樂說辯。復次知法者，所謂脩多羅、祇夜、闍柯羅界、伽陀、優陀那、伊底（都地反）跋多伽、闍多伽、阿浮多達摩、鞞佛略此謂法辯。知彼此義，此所說法是其義，此謂義辯。說法辭智，此謂辭辯。於智智，此謂樂說辯復。次於眼智，此謂法辯。眼智為見，此謂義辯。於說法辭智，此謂辭辯。於智智，此謂樂說辯。復次四種慧：苦智、苦集智、苦滅智、於是道等分智。苦相應智，苦智；苦集相應智，集智；苦滅修行相應智，具足智；道智（解脫道分別慧品已竟）。
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.
慧者何義
問：慧者是什麼意思？
答：智的意思，能除的意思——底本作「智義，能除為義」，二義並出。
十一功德為得慧
幾種功德為得慧的——十一功德：尋修多羅義、多善事、清淨居、止觀、四諦、作分明處、心停住常在禪、無蓋心、離無智慧人、修行智、慧人樂著。
論文標作十一而逐字實列亦十一，這裡照錄。
幾種慧
幾種慧的——答：二種、三種、四種。
論文標舉的數只有這三個；而以下實際排出的組數，二種一組、三種三組、四種七組。標與實不相當，這裡照論文原樣錄，不代為併、不代為補。
二種慧：世慧與出世慧
問：什麼是二種慧？
答：所謂世慧、出世慧。
在這件事上，與聖道果相應的慧是出世慧，其餘的是世慧。
世慧的，有漏、有結、有縛，是流、是厄、是蓋、是所觸、是趣、是有煩惱。
出世慧的，無漏、無結、無縛、無流、無厄、無蓋、無所觸、無趣、無煩惱。
二列各九目，一一相對。
三種慧之一：思慧、聞慧、修慧
三種慧的，思慧、聞慧、修慧。
在這件事上，不從他人聽聞，若是自作業智、若是得隨諦相應智，於功乃明處——這叫作思慧。「於功乃明處」一語論文不更釋，其句讀亦未決，這裡保留原語。
在這個處所而從他人聽聞得慧，這叫作聞慧。
若入三昧、那慧全都修，這是修慧。
三種慧之二：來曉了、去曉了、方便曉了
又：三種慧——來曉了、去曉了、方便曉了。
在這件事上，現前作意：這不善法成退、善法成增長；在這上頭的慧，這叫作來曉了。
又作意：這不善法增長、善法成退；在這上頭的慧，這叫作去曉了。
於這一切方便上的慧，這叫作方便曉了。
三種慧之三：聚慧、不聚慧、非聚非非聚慧
又：三種慧——聚慧、不聚慧、非聚非非聚慧。
三地的善慧，這叫作聚慧。
於四道的慧，這叫作不聚慧。
於四地及果報、於三地事的有記慧，這叫作非聚非非聚慧。
四種慧之一：自作業智等
四種慧的——自作業智、隨諦相應智、道等分智、果等分智。
在這件事上，十處正見，這叫作自作業智。
若見陰或無常、或苦、或無我，像這樣相似忍，這叫作隨諦相似智。
於四道的慧，這叫作道分智。
於四果的慧，這叫作果等分智。
標作「隨諦相應智」而釋作「隨諦相似智」，標作「道等分智」而釋作「道分智」；二處標釋字面不一，這裡照錄不代正。
四種慧之二：三界與無繫
又：四種慧——欲界慧、色界慧、無色界慧、無繫慧。
在這件事上，欲界的善有記慧，這叫作欲界慧。色界的善有記慧，這叫作色界慧。無色界的善有記慧，這叫作無色界慧。於道果的慧，這叫作無繫慧。
四種慧之三：法智、比智、他心智、等智
又：四種慧——法智、比智、他心智、等智。
於四道及於四果的慧，這叫作法智。
那坐禪人以這法智，成就過去、未來、現在的智；久過去也智、未來也智——這諦智，叫作比智。
知他人的心，這叫作他心智。
除這三智之外的餘慧，這叫作等智。
四種慧之四：聚與非聚的四句
又：四種慧——有慧為聚非為非聚、有慧為非聚非為聚、有慧為聚亦為非聚、有慧非為聚非非為聚。
在這件事上，欲界的善慧，這慧為聚非不為聚。
於四道的慧，為非聚不為聚。
於色界及無色界的善慧，這慧為聚亦為非聚。
於四地果報、於三地事的有記慧，這慧非為聚，也非為非聚。
四種慧之五：厭患與達的四句
又：四種慧——有慧有為厭患非為達、有慧為達非為厭患、有慧為厭患亦為達、有慧不為厭患亦不為達。
在這件事上，慧為厭欲而不為通達神通、又不通達四諦，這叫作慧為厭患不為達。
現得厭欲，以慧通達神通而非通達四諦，這叫作波若；為達非為厭患。
於四道的慧，為厭患亦為達。
其餘的慧，非為厭患亦非為達。
四種慧之六：四辯
又：四種慧——義辯、法辯、辭辯、樂說辯。
於義的智，這叫作義辯；於法的智，這叫作法辯；於說辭的慧，這叫作辭辯；於智的智，這叫作樂說辯。
又：於因果的智是義辯，於因的智是法辯，於法辯是樂說辭辯，於智的智是樂說辯。
又：於苦及滅的智，這叫作義辯。於集及道的智，這叫作法辯。於說法的辭，這叫作辭辯。於智的智，這叫作樂說辯。
又：知法的，就是所謂脩多羅、祇夜、闍柯羅界、伽陀、優陀那、伊底（都地反）跋多伽、闍多伽、阿浮多達摩、鞞佛略——這叫作法辯。知這些的義、這所說的法是它的義，這叫作義辯。說法的辭智，這叫作辭辯。於智的智，這叫作樂說辯。
又：於眼的智，這叫作法辯。眼智為見，這叫作義辯。於說法的辭智，這叫作辭辯。於智的智，這叫作樂說辯。
四辯凡五釋。底本於第四釋之末作「此謂樂說辯復」而以「次於眼智」起下句，「復」字屬上、「次」字屬下；其標點與他處之「復次」不一，這裡照錄不代正。
四種慧之七：四諦之智
又：四種慧——苦智、苦集智、苦滅智，於是道等分智。
苦相應的智是苦智；苦集相應的智是集智；苦滅修行相應的智是具足智；道智——解脫道分別慧品已竟。
末節四目之釋，其名與標不盡相當（標作「苦滅智」而釋作「具足智」，標作「道等分智」而釋唯作「道智」）；且「道智」一目有名而無釋語，論文即以此收品。這裡照錄不代補。
What Does Wisdom Mean?
Question: What does “wisdom” mean?
Answer: It means knowledge, and it means the ability to remove. The base text gives both: “the meaning of knowledge; the ability to remove as its meaning.”
Eleven Qualities for Attaining Wisdom
How many qualities lead to the attainment of wisdom? Eleven: searching out the meaning of the sūtras; doing many good deeds; dwelling in a pure place; calm and insight; the Four Truths; making a clearly distinguished basis; the mind stopping and continually remaining in jhāna; a mind without hindrances; keeping away from people without wisdom; cultivating knowledge; and delighting in people of wisdom.
The treatise announces eleven, and a direct count gives eleven.
How Many Kinds of Wisdom?
How many kinds are there? Answer: two kinds, three kinds, and four kinds.
Only these three numbers are announced. The passage that follows, however, actually gives one twofold group, three threefold groups, and seven fourfold groups. The heading and the groups do not correspond one to one. This edition preserves them without combining or supplementing them.
Two Kinds: Worldly and Supramundane Wisdom
Question: What are the two kinds of wisdom?
Answer: worldly wisdom and supramundane wisdom.
Wisdom associated with the noble paths and fruits is supramundane wisdom; all other wisdom is worldly.
Worldly wisdom has influxes, fetters, and bonds; it is a stream, peril, covering, what is touched, destination, and defilement.
Supramundane wisdom has no influxes, fetters, or bonds; no stream, peril, covering, what is touched, destination, or defilement.
The two lists have nine items each and correspond one by one.
First Threefold Group: Wisdom from Thought, Hearing, and Cultivation
Three kinds of wisdom are wisdom from thought, wisdom from hearing, and wisdom from cultivation.
When one has not heard from another, whether it is knowledge of karma one has performed or knowledge conforming to truth, “at achievement, then the clear basis”—this is called wisdom from thought. The phrase translated literally as “at achievement, then the clear basis” (於功乃明處) is neither explained nor securely punctuated, so the source expression is retained alongside the provisional rendering.
Wisdom obtained by hearing from another in that place is called wisdom from hearing.
When one enters samādhi and all that wisdom is cultivated, this is wisdom from cultivation.
Second Threefold Group: Understanding Arrival, Departure, and Means
Further, three kinds of wisdom are understanding arrival, understanding departure, and understanding means.
When one presently attends, “this unwholesome quality declines and this wholesome quality increases,” the wisdom concerning this is called understanding arrival.
When one attends, “this unwholesome quality increases and this wholesome quality declines,” the wisdom concerning this is called understanding departure.
Wisdom concerning all these means is called understanding means.
Third Threefold Group: Accumulated, Unaccumulated, and Neither Accumulated nor Nonaccumulated Wisdom
Further, three kinds of wisdom are accumulated wisdom, unaccumulated wisdom, and wisdom that is neither accumulated nor nonaccumulated.
Wholesome wisdom of the three planes is called accumulated wisdom.
Wisdom in the four paths is called unaccumulated wisdom.
Indeterminate wisdom concerning the four planes and karmic result, and objects in the three planes, is called wisdom that is neither accumulated nor nonaccumulated.
First Fourfold Group: Knowledge of One’s Own Karma and the Other Three
Four kinds of wisdom are knowledge of karma one has performed, knowledge conforming to truth, knowledge sharing in the path, and knowledge sharing in the fruit.
Right view in ten bases is called knowledge of karma one has performed.
When one sees the aggregates as impermanent, suffering, or not-self, a corresponding acceptance of this kind is called knowledge resembling truth.
Wisdom in the four paths is called path-part knowledge.
Wisdom in the four fruits is called knowledge sharing in the fruit.
The heading reads “knowledge conforming to truth,” while its explanation reads “knowledge resembling truth.” The heading reads “knowledge sharing in the path,” while the explanation reads “path-part knowledge.” The wording differs and is retained without correction.
Second Fourfold Group: Three Realms and the Unbound
Further, four kinds of wisdom are sense-realm wisdom, form-realm wisdom, formless-realm wisdom, and unbound wisdom.
Wholesome and indeterminate wisdom of the sense realm is sense-realm wisdom. Wholesome and indeterminate wisdom of the form realm is form-realm wisdom. Wholesome and indeterminate wisdom of the formless realm is formless-realm wisdom. Wisdom in the paths and fruits is unbound wisdom.
Third Fourfold Group: Dhamma Knowledge, Inferential Knowledge, Knowledge of Others’ Minds, and Equal Knowledge
Further, four kinds of wisdom are Dhamma knowledge, inferential knowledge, knowledge of others’ minds, and equal knowledge.
Wisdom in the four paths and four fruits is called Dhamma knowledge.
Through this Dhamma knowledge the meditator accomplishes knowledge of past, future, and present. He knows the distant past and knows the future. This knowledge of truth is called inferential knowledge.
Knowing another person’s mind is called knowledge of others’ minds.
Wisdom other than these three knowledges is called equal knowledge.
Fourth Fourfold Group: Four Statements on Accumulated and Unaccumulated
Further, four kinds of wisdom are: wisdom that is accumulated and not unaccumulated; wisdom that is unaccumulated and not accumulated; wisdom that is both accumulated and unaccumulated; and wisdom that is neither accumulated nor unaccumulated.
Wholesome wisdom of the sense realm is accumulated and not unaccumulated.
Wisdom in the four paths is unaccumulated and not accumulated.
Wholesome wisdom of the form and formless realms is both accumulated and unaccumulated.
Indeterminate wisdom concerning karmic result in the four planes and objects in the three planes is neither accumulated nor unaccumulated.
Fifth Fourfold Group: Four Statements on Revulsion and Penetration
Further, four kinds of wisdom are: wisdom that serves revulsion but not penetration; wisdom that serves penetration but not revulsion; wisdom that serves both revulsion and penetration; and wisdom that serves neither.
Wisdom that brings revulsion from desire but does not penetrate direct knowledge and does not penetrate the Four Truths is called wisdom serving revulsion but not penetration.
Having presently attained revulsion from desire, one penetrates direct knowledge through wisdom but not the Four Truths. This is called paññā: serving penetration but not revulsion.
Wisdom in the four paths serves both revulsion and penetration.
All other wisdom serves neither revulsion nor penetration.
Sixth Fourfold Group: The Four Discriminations
Further, four kinds of wisdom are the discrimination of meaning, the discrimination of Dhamma, the discrimination of language, and the discrimination of eloquence.
Knowledge concerning meaning is called discrimination of meaning; knowledge concerning Dhamma is discrimination of Dhamma; wisdom concerning expressions is discrimination of language; knowledge concerning knowledge is discrimination of eloquence.
Further: knowledge concerning cause and result is discrimination of meaning; knowledge concerning cause is discrimination of Dhamma; regarding the discrimination of Dhamma, delight in speaking expressions is discrimination of language; knowledge concerning knowledge is discrimination of eloquence.
Further: knowledge concerning suffering and cessation is discrimination of meaning; knowledge concerning origin and path is discrimination of Dhamma; expressions used in teaching Dhamma are discrimination of language; knowledge concerning knowledge is discrimination of eloquence.
Further: knowing the Dhamma means knowing what are called 脩多羅, 祇夜, 闍柯羅界, 伽陀, 優陀那, 伊底（都地反）跋多伽, 闍多伽, 阿浮多達摩, and 鞞佛略. This is called discrimination of Dhamma. Knowing their meanings—the meaning of each Dhamma taught—is called discrimination of meaning. Knowledge of the expressions used to teach Dhamma is discrimination of language. Knowledge concerning knowledge is discrimination of eloquence.
Further: knowledge concerning the eye is called discrimination of Dhamma. What eye-knowledge sees is called discrimination of meaning. Knowledge of the expressions used to teach Dhamma is discrimination of language. Knowledge concerning knowledge is discrimination of eloquence.
The treatise gives five explanations of the four discriminations. At the end of the fourth, the base punctuation has “this is called discrimination of eloquence, further” and begins the next sentence with “next, knowledge concerning the eye.” The character 復 belongs to the preceding sentence and 次 to the following one, unlike the usual compound 復次 elsewhere. This edition preserves that punctuation.
Seventh Fourfold Group: Knowledges of the Four Truths
Further, four kinds of wisdom are knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, and then knowledge sharing in the path.
Knowledge associated with suffering is knowledge of suffering. Knowledge associated with the origin of suffering is knowledge of origin. Knowledge associated with cultivating the cessation of suffering is complete knowledge. Path knowledge. The Path of Freedom, Chapter on the Analysis of Wisdom, is complete.
The names in the final fourfold explanation do not fully correspond to its heading. The heading reads “knowledge of the cessation of suffering,” while the explanation has “complete knowledge”; the heading reads “knowledge sharing in the path,” while the explanation has only “path knowledge.” Moreover, path knowledge is named without an explanatory phrase, and the chapter closes immediately. The wording is retained without supplementation.
Shi Huijing · Waken · The Path of Freedom · The Meaning of Wisdom, Qualities for Its Attainment, and Its Classifications · Vernacular · Summer 2026
上一段問了九個問題，只答了六個。這一段把剩下三個接完，然後收品——〈分別慧品〉全品只有兩個單元，卷第九也在這裡收尾。
先把所見說在前頭：論文答「幾種慧」時只說了三個數，卻排出十一組。「幾種慧者，答二種、三種、四種」〔T32 445a03–04〕——二、三、四，就這三個數。而往下逐一排開的是：二種一組、三種三組、四種七組。標與實不相當，本編照錄不代併、不代補。
更要緊的是這十一組彼此的關係：它們不是一個體系的十一層，可以讀作同一塊料的十一種切法。欲界慧、色界慧、無色界慧、無繫慧是一組四；法智、比智、他心智、等智是另一組四；義辯、法辯、辭辯、樂說辯又是一組四。三組所依的分類軸不同，本段不把它們拼成單一階序。「四種」在這裡不是一個分類本身，而是七組共同採用的一個切法的粒度。
十一組可逐一點清：二種一組，是世慧、出世慧；三種三組，依次是思聞修、來去方便、聚不聚非聚非非聚；四種七組，依次按自作業等四智、三界與無繫、法比他心等智、聚與非聚四句、厭患與通達四句、四辯、苦集滅道相關四智而列。這份清冊只確認各組實際列目，不把十一組另合成論文未立的總分類。
同樣標作「四種慧」，各組的釋法也不相同：前三組逐目界說，第四、第五組以四句分別，第六組四辯之後連出五釋，第七組則以「道智」無釋語而收品。可見相同的只是列目數，不是每組共享同一套說明結構，須逐組分讀；數同不等於義同，也不等於釋法同。
開頭兩句與一張清單
先看開頭。「問：慧者何義？答智義，能除為義」〔T32 444c29〕——慧的意思有兩個：智，以及能除。第二個字面很輕，卻正接著前一段偈的末句「除餘不可除」〔T32 444c28〕。上一段用一整首偈說慧能除什麼，這一段開口就把「除」寫進它的定義裡；兩段之間的針腳，就在這一個字上。
接著是得慧的十一功德：「尋修多羅義、多善事、清淨居、止觀、四諦、作分明處、心停住常在禪、無蓋心、離無智慧人、修行智、慧人樂著」〔T32 445a01–03〕——逐字實測十一目，與標數相符。這張清單的性格值得看一眼：它不全是「內功」。尋經義、多作善事、住清淨處，是可以安排的；止觀、四諦、心常在禪，是要修的；而「離無智慧人」「慧人樂著」兩目講的乾脆是交往——遠離沒有智慧的人，樂於親近有慧的人。慧在這張表上不是一個人關起門來長出來的東西，環境與同伴都算條件。（「常在禪」的「在」字明本作「住」，並錄不判。）
中間那幾組：分類本身就是教學
十一組之中，前面幾組容易被當作名相表讀過去，其實各有各的角度。
三種慧的第二組是「來曉了、去曉了、方便曉了」〔T32 445a13〕。前二目以善法的增與退互翻：現前作意而「此不善法成退、善法成增長」的慧是來曉了；作意而「此不善法增長、善法成退」的慧是去曉了；一切方便上的慧是方便曉了。同樣是慧，看的是它讓善法長還是讓善法退。這一組不問慧的內容，只問慧的去向。
第三組是「聚慧、不聚慧、非聚非非聚慧」〔T32 445a17–18〕——三地善慧為聚，四道慧為不聚，四地果報與三地事有記慧為非聚非非聚。而同一組「聚／非聚」的名相，到了四種慧之四又被拿去作四句分別〔T32 445b04–10〕：為聚非為非聚、為非聚非為聚、為聚亦為非聚、非為聚非非為聚。同一組名相，前作三分、後作四句——這正是前面說的「換刀」：料沒變，刀口的數目變了。
四種慧之二按界分（欲界、色界、無色界、無繫）〔T32 445a25–26〕，之三按智分（法智、比智、他心智、等智）〔T32 445a28–29〕，之五按厭患與通達作四句〔T32 445b10–11〕。三組的角度依次是所在之界、所知之事、所趣之向——彼此不相涵蓋，也不必相涵蓋。
四種慧之三裡還有一個小細節：「除此三智餘慧，此謂等智」〔T32 445b04〕——第四目不正面立義，而以「除掉前三個，剩下的」來界定。一張四目的表，末目是餘數。可核的只是這個排除式界說；不能再由「餘慧」推論論主是否分不完，或是否刻意不另立名目。
遇「復次」，是換刀不是補刀
本段「復次」十見，而每一個「復次」領起的，都是一次重新分類或一次重釋——沒有一個是承前補足。
這一點值得作為讀法帶走：遇到「復次」領起的同數之列，先檢查它是不是換一個切法，而不是把上一組沒說完的說完。本段七組四種慧各自重列四目，未明言合成一表；讀者應先保留組界，不把編者的合併推定寫成原文體系。
這個讀法在本論之外也管用。凡見一部論在同一題目下反覆「復次」，先問它是在補還是在切。補是加法，切是換角度；補的可以合，切的不可以合。本段是切的極端例子——七次四種，一次也不重疊。
世慧與出世慧：有／是與無逐目對翻
二種慧那一組最短，也最漂亮。
「世慧者，有漏、有結、有縛，是流、是厄、是蓋、是所觸、是趣、是有煩惱」〔T32 445a06–07〕；「出世慧者，無漏、無結、無縛、無流、無厄、無蓋、無所觸、無趣、無煩惱」〔T32 445a07–09〕。
兩列各九目，一一相對。出世慧沒有另換九個詞幹，而是以「無」對翻世慧各目的「有」或「是」：有漏對無漏、有結對無結、是厄對無厄，一路對到有煩惱對無煩惱。這是逐目對列，不是把「無」字原樣加在每一個世慧詞組之前。
這一組用九組「有／是」與「無」的對列，呈現世慧與出世慧之別。（「厄」「趣」二字四本各作「軛」「起」，若並從四本則二目字面全易；本編從底本、誌而不改。）
一句無法由本段定讀的話
三種慧的第一組是思慧、聞慧、修慧。而思慧的解釋裡有一句：「若自作業智、若得隨諦相應智」〔T32 445a10〕、「於功乃明處，此謂思慧」〔T32 445a10–11〕。
「於功乃明處」五個字，論文不更釋，句讀也無從判定。而更有意思的是校記：這五個字裡有三個字有異讀——「功」元本作「切」、宮本作「巧」，「乃」四本作「及」，「明」明本作「用」〔T32 445a11〕。
四個實字，三個各本互異。這個異讀密度足以證明字面分歧，卻不能證明各本為何改異，也不能反推傳抄者是否讀通。本編從底本、誌而不改、不代點，並把各本讀法一併記下。
在這裡停下來問一句：留著一句讀不通的話，對讀者有什麼用？
有用的地方正在於它提醒讀者：底本文字與異讀都不足以在此定出唯一句讀。若編者自行補通，推定就會混入正文；所以此處寧可保留不決，讓底本與各本讀法仍可被分辨。
四辯：一組四目，五個解釋
本段最長也最耐讀的是四辯那一組。「復次四種慧：義辯、法辯、辭辯、樂說辯」〔T32 445b17〕，然後論文一連給了五個解釋：
一、「於義智此謂義辯」〔T32 445b17–18〕以下，四目各繫一智。 二、「於因果智義辯，於因智法辯」〔T32 445b19–20〕以下——義辯改繫因果、法辯改繫因。 三、「復次於苦及滅智，此謂義辯」〔T32 445b21〕以下——義辯繫苦與滅，法辯繫集與道。 四、以九分教釋法辯：「所謂脩多羅、祇夜、闍柯羅界、伽陀、優陀那」〔T32 445b23–24〕以下九目，知此為法辯，知其義為義辯。 五、「次於眼智，此謂法辯」〔T32 445b28〕以下——法辯繫眼智，義辯繫眼智之所見。
一組四目而五釋並出。五釋之間，義辯、法辯、辭辯三目的所繫一直在換：義辯一會兒是義、一會兒是因果、一會兒是苦滅、一會兒是所說之義、一會兒是眼智之見。
唯獨第四目不動。五釋之中，樂說辯五次都作同一句：「於智智」。
三動一靜——這是本段可直接看見的字面圖形：其餘三辯所繫屢易，樂說辯五處都作「於智智」。論文不解釋為何不動，本編不從這個重複另立其所緣之義。（此組首釋之「義」字，四本作「義諸」「義法」，並錄不判。）
順帶接上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，該處論文明說不釋、指其界說在本品〔T32 415c17–18〕；本段以五釋具體展開〔T32 445b17–29〕。
底本的兩處硬疙瘩
本段有兩處底本的形跡值得誌下。
一是標點。第四釋的末句，底本作「於智智，此謂樂說辯復」〔T32 445b27〕，而下句起於「次於眼智，此謂法辯」〔T32 445b28〕——「復」字屬上、「次」字屬下，與本段其餘十處「復次」的寫法都不一樣。可確定的是底本句讀如此；是否本應合為「復次」，本編不代正、不代移。
二是收品的方式。末組四種慧標作「苦智、苦集智、苦滅智、於是道等分智」〔T32 445c01–02〕，而逐釋作「苦相應智，苦智；苦集相應智，集智；苦滅修行相應智，具足智；道智」〔T32 445c02–03〕——標作「苦滅智」而釋作「具足智」、標作「道等分智」而釋唯作「道智」；更奇的是最後那個「道智」有名而無釋語，論文就這樣直接接上夾註「（解脫道分別慧品已竟）」〔T32 445c03〕收品。
一品的最後一個詞沒有解釋。這件事本編照錄不補；至於它是傳本之闕還是體例之簡，論文自身不足以判，不代考定。
（本段還有一處標釋不一在前面：四種慧之一標作「隨諦相應智」「道等分智」〔T32 445a20–21〕而釋作「隨諦相似智」〔T32 445a23〕「道分智」〔T32 445a24〕，同樣照錄不代正。一段之內標釋不一凡四處；這只證明現存底本文字不齊，不能反推其成因。）
全品的位置
〈分別慧品〉只有兩個單元：前段總說相味起處與功德偈，本段分類。全品收於〔T32 445c03〕，卷第九也同處而竟〔T32 445c04〕——〈五通品〉與〈分別慧品〉合為卷第九之全。
而慧的分類排完，全論就轉入〈五方便品〉與〈分別諦品〉。回頭看這一品的位置：神通說完接慧，慧先總說、再分類，然後才進入陰入界緣起與四諦的實觀。本品是一道門，不是一個房間——它把「慧」這個字先立起來、先切開，好讓後面兩品有東西可用。十一組分類看似瑣碎，其實是把工具一件件擺上桌；至於用哪一件，要到下兩品才見分曉。
帶走三件：一個所見——標舉只說二、三、四三個數，實出十一組；各組按自己的列目成一個分類面。一個讀法——遇「復次」領起的同數之列，先查它是另起分類、重釋，還是承前補足，不先把同數各組合併。一處停問——「於功乃明處」四個實字而三字各本互異；底本與異讀不足以定出唯一句讀，故保留不決。
還有兩件小事該記著：出世慧沿用世慧九個詞幹，以「無」逐目對翻「有」或「是」。而四辯五釋之中，義辯、法辯、辭辯的所繫一路在換，唯樂說辯五次都是「於智智」；可確定的是三動一靜的字面，不由此另立樂說辯之所緣。
The preceding unit asked nine questions and answered only six. This unit completes the remaining three and then closes the chapter—the entire Chapter on the Analysis of Wisdom contains only two units, and fascicle nine also ends here.
Let the central observation come first: when answering “how many kinds of wisdom?” the treatise gives only three numbers, yet lays out eleven groups. “As for how many kinds of wisdom there are, the answer is: two kinds, three kinds, and four kinds” 〔T32 445a03–04〕—two, three, and four, only these three numbers. What follows is one twofold group, three threefold groups, and seven fourfold groups. The heading and what is actually given do not correspond. This edition records them as they stand and neither merges nor supplements them.
More important is how these eleven groups relate to one another: they are not eleven levels of a single system; they can be read as eleven ways of cutting the same material. Sense-realm wisdom, form-realm wisdom, formless-realm wisdom, and unbound wisdom form one group of four. Dhamma knowledge, inferential knowledge, knowledge of others’ minds, and equal knowledge form another. The discriminations of meaning, Dhamma, language, and eloquence form yet another. The classificatory axis differs in each case, and this passage does not assemble them into a single hierarchy. Here “four kinds” is not itself one classification, but the granularity of a single cut shared by seven groups.
The eleven groups can be counted one by one. The single twofold group is worldly and supramundane wisdom. The three threefold groups are, respectively, wisdom from thought, hearing, and cultivation; understanding arrival, departure, and means; and accumulated, unaccumulated, and neither accumulated nor nonaccumulated wisdom. The seven fourfold groups classify by the four knowledges headed by knowledge of one’s own karma; the three realms and the unbound; Dhamma knowledge, inferential knowledge, knowledge of others’ minds, and equal knowledge; the four statements concerning accumulated and unaccumulated wisdom; the four statements concerning revulsion and penetration; the four discriminations; and the four knowledges related to suffering, origin, cessation, and path. This inventory confirms only the items actually listed in each group. It does not combine the eleven groups into an overarching classification the treatise never establishes.
Although each is headed “four kinds of wisdom,” the manner of explanation differs from group to group. The first three define each item separately. The fourth and fifth distinguish them through four statements. The sixth lists the four discriminations and then gives five explanations. The seventh closes the chapter with “path knowledge” left without an explanatory phrase. Only the number of listed items is the same. The groups do not share a single explanatory structure and must be read separately; equal number does not mean equal meaning or equal method of explanation.
Two Opening Sentences and One List
Begin with the opening. “Question: What does wisdom mean? Answer: it means knowledge, and it means the ability to remove” 〔T32 444c29〕. Wisdom has two meanings: knowledge and removal. The second seems slight, yet it directly continues the preceding verse’s final words, “removing what otherwise cannot be removed” 〔T32 444c28〕. The preceding unit uses an entire verse to say what wisdom removes; this unit opens by placing “remove” within wisdom’s definition. That single word is the stitch between the two units.
Next come the eleven qualities for attaining wisdom: “searching out the meaning of the sūtras; doing many wholesome deeds; dwelling in a pure place; calm and insight; the Four Truths; making a clearly distinguished basis; the mind coming to rest and continually remaining in jhāna; a mind without hindrances; keeping away from people without wisdom; cultivating knowledge; and delighting in people of wisdom” 〔T32 445a01–03〕. A direct count gives eleven items, agreeing with the announced number. The character of this list deserves attention: it is not entirely “inner work.” Searching out scriptural meaning, doing wholesome deeds, and dwelling in a pure place can be arranged; calm and insight, the Four Truths, and a mind continually in jhāna must be cultivated; while “keeping away from people without wisdom” and “delighting in people of wisdom” concern association directly—keep away from those without wisdom and delight in the company of the wise. Wisdom is not represented here as something that grows while one remains shut away alone. Environment and companions are also conditions. (In “continually remaining in jhāna,” the character 在, “remain,” is 住, “abide,” in the Ming witness; both readings are recorded without adjudication.)
The Middle Groups: Classification Itself Is the Teaching
Among the eleven groups, the earlier ones can easily be skimmed as tables of technical terms, yet each approaches wisdom from its own angle.
The second threefold group is “understanding arrival, understanding departure, and understanding means” 〔T32 445a13〕. The first two reverse the growth and decline of wholesome qualities. Wisdom attending to “this unwholesome quality declines and this wholesome quality increases” is understanding arrival; wisdom attending to “this unwholesome quality increases and this wholesome quality declines” is understanding departure; wisdom concerning every means is understanding means. The same wisdom is viewed according to whether it makes wholesome qualities grow or decline. This group does not ask what wisdom contains, but where it leads.
The third group is “accumulated wisdom, unaccumulated wisdom, and wisdom neither accumulated nor nonaccumulated” 〔T32 445a17–18〕. Wholesome wisdom in the three planes is accumulated; wisdom in the four paths is unaccumulated; indeterminate wisdom concerning four-plane results and three-plane objects is neither accumulated nor nonaccumulated. The same terms “accumulated” and “unaccumulated” are taken up again in the fourth fourfold group and arranged as four statements 〔T32 445b04–10〕: is accumulated and not unaccumulated; is unaccumulated and not accumulated; is accumulated and also unaccumulated; is neither accumulated nor unaccumulated. The same terms first form a threefold division and later four statements. This is precisely the change of knife described above: the material has not changed, but the number of cuts has.
The second fourfold group classifies by realm—sense realm, form realm, formless realm, and the unbound 〔T32 445a25–26〕. The third classifies by knowledge—Dhamma knowledge, inferential knowledge, knowledge of another’s mind, and equal knowledge 〔T32 445a28–29〕. The fifth distinguishes wisdom through revulsion and penetration 〔T32 445b10–11〕. Their respective angles are the realm in which wisdom occurs, the matter it knows, and the direction in which it tends. They do not contain one another, and need not.
The third fourfold group also contains a small detail: “wisdom other than these three knowledges is called equal knowledge” 〔T32 445b04〕. The fourth item is not defined positively, but as whatever remains after the preceding three are removed. In a four-item table, the final item is a remainder. Only this exclusionary definition can be verified. One cannot infer from “other wisdom” that the author was unable to complete the classification or deliberately refused to establish another name.
When “Further” Appears, the Knife Changes Rather than Repairs
The expression “further” occurs ten times in this unit, and every occurrence begins either a new classification or a new explanation. Not one completes something left unfinished in the preceding group.
This is worth carrying away as a reading practice: when “further” introduces another list of the same size, first ask whether it changes the cut instead of completing the previous one. Each of the seven fourfold groups lists four items afresh, and the passage never says that they combine into one table. The reader should preserve their boundaries rather than write an editor’s proposed merger into the treatise’s system.
This practice applies beyond the present work. Whenever a treatise repeatedly says “further” under the same topic, first ask whether it is supplementing or recutting. A supplement is addition; a cut changes the angle. Supplements can be combined, but different cuts cannot. This passage is an extreme example: seven fourfold classifications, not one overlapping another.
Worldly and Supramundane Wisdom: With / Is Reversed by Without
The twofold group is the shortest and also the most elegant.
“Worldly wisdom has influxes, fetters, and bonds; it is a stream, a peril, a covering, what is touched, a destination, and it has defilements” 〔T32 445a06–07〕. “Supramundane wisdom is without influxes, without fetters, without bonds, without stream, without peril, without covering, without what is touched, without destination, and without defilements” 〔T32 445a07–09〕.
The two lists contain nine items each and correspond item by item. The supramundane list does not substitute nine new stems. Instead, it reverses each “has” or “is” in the worldly list through “without”: with influxes against without influxes, with fetters against without fetters, is a peril against without peril, and so through with defilements against without defilements. This is an item-by-item correspondence, not the mechanical addition of the same negative word before every unchanged worldly expression.
The nine pairs of “has / is” and “without” present the difference between worldly and supramundane wisdom. (For the base characters 厄, “peril,” and 趣, “destination,” all four witnesses read 軛, “yoke,” and 起, “arising.” Following both variants would alter the wording of two complete items. This edition follows the base, records the variants, and does not emend it.)
A Sentence This Unit Cannot Securely Read
The first threefold group is wisdom from thought, hearing, and cultivation. Its explanation of wisdom from thought includes the sentence, “if it is knowledge of one’s own karma, or if knowledge corresponding to truth is attained” 〔T32 445a10〕, followed by “於功乃明處; this is called wisdom from thought” 〔T32 445a10–11〕.
The five-character phrase 於功乃明處 receives no further explanation, and its punctuation cannot be determined. More strikingly, three of these five characters have variant readings: 功 is 切 in the Yuan witness and 巧 in the Palace witness; 乃 is 及 in all four witnesses; and 明 is 用 in the Ming witness 〔T32 445a11〕.
Four content characters, three of them divergent among the witnesses. This density of variation establishes disagreement in the wording, but it cannot establish why the witnesses changed or whether their scribes understood the sentence. This edition follows the base, records it without alteration, supplies no punctuation, and records the witness readings together.
Pause here and ask: what use is there in preserving a sentence that cannot be read smoothly?
Its usefulness lies precisely in reminding the reader that neither the base nor the variants suffice to establish one unique reading. If an editor supplied a smooth reconstruction, conjecture would enter the body as fact. The sentence therefore remains unresolved, so the readings of the base and the witnesses can still be distinguished.
The Four Discriminations: One Group of Four, Five Explanations
The longest and most rewarding group is the four discriminations. “Further, four kinds of wisdom: discrimination of meaning, discrimination of Dhamma, discrimination of language, and discrimination of eloquence” 〔T32 445b17〕. The treatise then gives five explanations in succession:
First, beginning with “knowledge concerning meaning is called discrimination of meaning” 〔T32 445b17–18〕, each of the four discriminations is attached to a kind of knowledge. Second, beginning with “knowledge concerning cause and result is discrimination of meaning; knowledge concerning cause is discrimination of Dhamma” 〔T32 445b19–20〕, discrimination of meaning is now attached to cause and result, and discrimination of Dhamma to cause. Third, beginning with “further, knowledge concerning suffering and cessation is called discrimination of meaning” 〔T32 445b21〕, discrimination of meaning is attached to suffering and cessation, while discrimination of Dhamma is attached to origin and path. Fourth, the ninefold teaching explains discrimination of Dhamma: the nine items beginning “what are called 脩多羅, 祇夜, 闍柯羅界, 伽陀, 優陀那” 〔T32 445b23–24〕 are known as discrimination of Dhamma, while knowing their meanings is discrimination of meaning. Fifth, beginning with “next, knowledge concerning the eye is called discrimination of Dhamma” 〔T32 445b28〕, discrimination of Dhamma is attached to eye-knowledge, while discrimination of meaning is attached to what eye-knowledge sees.
One group contains four items, yet five explanations are given. Across those five explanations, what the discriminations of meaning, Dhamma, and language are attached to keeps changing. Discrimination of meaning concerns meaning, then cause and result, then suffering and cessation, then the meaning of what is taught, and finally what eye-knowledge sees.
Only the fourth item remains unchanged. In all five explanations, discrimination of eloquence is expressed by the same sentence: “knowledge concerning knowledge.”
Three move and one remains still—this is the textual pattern directly visible in the passage. The attachments of the other three discriminations change repeatedly, while discrimination of eloquence reads “knowledge concerning knowledge” all five times. The treatise does not explain why it remains unchanged, and this edition does not derive a separate theory of its object from the repetition. (For the character “義” in the first explanation of this group, the four witnesses read “義諸” or “義法”; both are recorded without adjudication.)
One further cross-unit connection can be checked. The four discriminations were named during Chapter Eight’s analysis of applied and sustained thought. There the treatise explicitly declined to explain them and directed the reader to their definitions in the present chapter 〔T32 415c17–18〕. This passage supplies the five explanations 〔T32 445b17–29〕.
Two Hard Knots in the Base Text
Two traces in the base text deserve to be recorded.
The first concerns punctuation. The fourth explanation ends, “knowledge concerning knowledge; this is called discrimination of eloquence, further” 〔T32 445b27〕, while the next sentence begins, “next, knowledge concerning the eye; this is called discrimination of Dhamma” 〔T32 445b28〕. The character 復 belongs to the preceding sentence, while 次 belongs to the following one, unlike the other ten occurrences of 復次 in this unit. The punctuation of the base can be established. Whether the two characters ought to be joined cannot, and this edition neither corrects nor moves them.
The second is the manner in which the chapter closes. The final fourfold group is headed “knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, and then knowledge sharing in the path” 〔T32 445c01–02〕. Its explanations read, “knowledge associated with suffering is knowledge of suffering; knowledge associated with the origin of suffering is knowledge of origin; knowledge associated with cultivating the cessation of suffering is complete knowledge; path knowledge” 〔T32 445c02–03〕. The heading has “knowledge of cessation,” while the explanation has “complete knowledge”; the heading has “knowledge sharing in the path,” while the explanation has only “path knowledge.” Stranger still, the final “path knowledge” is named without an explanatory phrase. The treatise then proceeds directly to the parenthetical note “(The Path of Freedom, Chapter on the Analysis of Wisdom, is finished)” 〔T32 445c03〕 and closes the chapter.
The chapter’s final term has no explanation. This edition records the fact without supplying one. The treatise itself is insufficient to decide whether this is a loss in transmission or merely brevity in its mode of exposition.
(There is an earlier heading/explanation mismatch in the same unit. The first fourfold group is headed “knowledge corresponding to truth” and “knowledge sharing in the path” 〔T32 445a20–21〕, while the explanations read “knowledge resembling truth” 〔T32 445a23〕 and “path-part knowledge” 〔T32 445a24〕. These too are recorded without correction. Heading and explanation diverge at four places within this single unit. This establishes only that the wording of the received base is irregular; it cannot establish the cause.)
The Place of the Entire Chapter
The Chapter on the Analysis of Wisdom contains only two units: the preceding general account of characteristic, function, manifestation, basis, and the verse on its qualities, followed by this unit of classifications. The chapter closes at 〔T32 445c03〕, and fascicle nine ends at the same point 〔T32 445c04〕. The Chapter on the Five Direct Knowledges and the Chapter on the Analysis of Wisdom together fill fascicle nine.
Once wisdom has been classified, the treatise turns to the Chapter on Five Means and the Chapter on the Analysis of Truth. Looking back at this chapter’s position, direct knowledge is followed by wisdom; wisdom is first described and then classified; only afterward does the treatise enter the practical examination of aggregates, bases, elements, dependent arising, and the Four Truths. This chapter is a doorway, not a room. It first establishes the word “wisdom” and cuts it into distinct views so the following two chapters have something to use. The eleven classifications may appear minute, but they place the tools one by one upon the table. Which tool is used becomes clear only in those next two chapters.
Carry away three things. One observation: only the numbers two, three, and four are announced, but eleven groups appear; each group forms a classificatory surface through its own listed items. One reading practice: when “further” introduces another list of the same size, first determine whether it begins a new classification, re-explains one, or completes the preceding one; do not merge equal-sized groups in advance. One place to pause: in 於功乃明處, three of four content characters vary among the witnesses. The base and variants do not establish one unique reading, so the line remains unresolved.
Two smaller matters should also remain in mind. Supramundane wisdom reuses the nine stems of worldly wisdom and reverses each “has” or “is” through “without.” Across the five explanations of the four discriminations, the attachments of meaning, Dhamma, and language keep changing, while discrimination of eloquence reads “knowledge concerning knowledge” all five times. The text establishes three moving and one still; it does not establish a further theory of the fourth.
Shi Huijing · Waken · The Path of Freedom · The Meaning of Wisdom, Qualities for Its Attainment, and Its Classifications · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第九〈分別慧品〉，承前單元之九問而答其後三問（慧者何義·幾功德為得波若·幾種波若），並以行內夾註「（解脫道分別慧品已竟）」〔T32 445c03〕落全品之界；卷第九亦同處而竟〔T32 445c04〕。底本二段〔T32 444c29–445c03〕。
一、科判定位
二段，前段答慧義與十一功德並標分類之數、後段逐組出其分類：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 慧義·十一功德·分類之標（第一段） | 「問：慧者何義？答智義，能除為義」〔T32 444c29〕…「幾種慧者，答二種、三種、四種」〔T32 445a03–04〕 |
| 二種慧（第二段） | 「問：云何二種慧？答：所謂世慧、出世慧」〔T32 445a04–05〕…「無所觸、無趣、無煩惱」〔T32 445a08–09〕 |
| 三種慧之一（第二段續） | 「三種慧者，思慧、聞慧、修慧」〔T32 445a09〕…「是修慧」〔T32 445a12〕 |
| 三種慧之二（第二段續） | 「復次三種慧，來曉了、去曉了、方便曉了」〔T32 445a13〕…「此謂方便曉了」〔T32 445a17〕 |
| 三種慧之三（第二段續） | 「復次三種慧，聚慧、不聚慧、非聚非非聚慧」〔T32 445a17–18〕…「此謂非聚非非聚慧」〔T32 445a20〕 |
| 四種慧之一（第二段續） | 「四種慧者，自作業智、隨諦相應智、道等分智、果等分智」〔T32 445a20–21〕…「此謂果等分智」〔T32 445a24–25〕 |
| 四種慧之二（第二段續） | 「復次四種慧：欲界慧、色界慧、無色界慧、無繫慧」〔T32 445a25–26〕…「此謂無繫慧」〔T32 445a28〕 |
| 四種慧之三（第二段續） | 「復次四種慧：法智、比智、他心智、等智」〔T32 445a28–29〕…「此謂等智」〔T32 445b04〕 |
| 四種慧之四（第二段續） | 「復次四種慧：有慧為聚非為非聚」〔T32 445b04–05〕…「亦非為非聚」〔T32 445b10〕 |
| 四種慧之五（第二段續） | 「復次四種慧：有慧有為厭患非為達」〔T32 445b10–11〕…「餘慧非為厭患亦非為達」〔T32 445b16〕 |
| 四種慧之六：四辯五釋（第二段續） | 「復次四種慧：義辯、法辯、辭辯、樂說辯」〔T32 445b17〕…「於智智，此謂樂說辯」〔T32 445b29〕 |
| 四種慧之七·品界（第二段末） | 「復次四種慧：苦智、苦集智、苦滅智、於是道等分智」〔T32 445b29–445c02〕…「（解脫道分別慧品已竟）」〔T32 445c03〕 |
單元界與問答界之相合：起於「問：慧者何義？」而訖於品界夾註，答前單元九問之後三問而收全品。前段止於偈末「除餘不可除」〔T32 444c28〕；本段之後即卷第九之收〔T32 445c04〕、卷第十之開〔T32 445c07〕。段內無自答文中間切斷者。
全段定位錨
〔T32, 444c29–445c03〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 慧義之二 | 「答智義，能除為義」〔T32 444c29〕 | 二義並出；「能除」之義與前段偈末「除餘不可除」〔T32 444c28〕相承 |
| 十一功德 | 「十一功德」〔T32 445a01〕，逐目自「尋修多羅義、多善事、清淨居、止觀、四諦」〔T32 445a01–02〕至「慧人樂著」〔T32 445a03〕 | 逐字實測十一目，與標數相符。「十一功德」全論二見〔435a16·445a01〕。「在」字有校記（見目三），明本作「住」 |
| 分類之標與實 | 標作「幾種慧者，答二種、三種、四種」〔T32 445a03–04〕 | 標舉三數而實出十一組（二種一·三種三·四種七）——照錄不代併、不代補 |
| 世慧·出世慧 | 世慧九目「有漏、有結、有縛，是流、是厄、是蓋、是所觸、是趣、是有煩惱」〔T32 445a06–07〕；出世慧九目「無漏、無結、無縛、無流、無厄、無蓋、無所觸、無趣、無煩惱」〔T32 445a08–09〕 | 二列各九目，一一相對；後列沿用九個詞幹，以「無」逐目對翻前列的「有」或「是」，並非在每一原詞組前單純添字。「厄」「趣」二字各有校記（見目三），四本作「軛」「起」 |
| 於功乃明處 | 「於功乃明處，此謂思慧」〔T32 445a10–11〕 | 論文不更釋，句讀亦未決，誌「待考」、不代點、不代考定。「功」「乃」「明」三字皆有校記（見目三），異讀各殊 |
| 來曉了·去曉了·方便曉了 | 〔T32 445a13〕；逐釋見〔T32 445a13–17〕 | 三目逐一有釋；來去二目以善法增退互翻，方便一目總收 |
| 聚慧·不聚慧·非聚非非聚慧 | 〔T32 445a17–18〕；逐釋見〔T32 445a18–20〕 | 三目逐一有釋；下文四種慧之四又以聚／非聚作四句〔T32 445b04–10〕，同一組名相二處異用 |
| 標釋字面不一（四種慧之一） | 標作「隨諦相應智」「道等分智」〔T32 445a20–21〕；釋作「此謂隨諦相似智」〔T32 445a23〕「此謂道分智」〔T32 445a24〕 | 二目標釋字面各不一（相應／相似·等分／分），照錄不代正 |
| 四辯五釋 | 一「於義智此謂義辯」〔T32 445b17–18〕；二「於因果智義辯，於因智法辯」〔T32 445b19–20〕；三「復次於苦及滅智，此謂義辯」〔T32 445b21〕；四「所謂脩多羅、祇夜、闍柯羅界、伽陀、優陀那」〔T32 445b23–24〕以下；五「次於眼智，此謂法辯」〔T32 445b28〕 | 一組四目而五釋並出。「於智智」一語五釋皆出〔本段五見〕而所繫皆為樂說辯——義辯·法辯·辭辯三目於五釋間互換所繫，唯樂說辯字面不動。四辯之名前見於品八〔T32 415c17–18〕而彼處明言不釋，其界說在此展開 |
| 九分教之列 | 「脩多羅、祇夜、闍柯羅界、伽陀、優陀那、伊底（都地反）跋多伽、闍多伽、阿浮多達摩、鞞佛略」〔T32 445b23–25〕 | 逐字實測九目；論文不出其數，照錄不代計。「（都地反）」為底本行內夾註之反切〔T32 445b24〕，明本無之（見目三）；「跋」字明本作「跂」 |
| 底本標點之異 | 「於智智，此謂樂說辯復」〔T32 445b27〕、「次於眼智，此謂法辯」〔T32 445b28〕 | 底本使「復」字屬上句而「次」字起下句，與本段他處十處「復次」之式不一；照錄不代正、不代移 |
| 末節之標釋不相當 | 標作「苦智、苦集智、苦滅智、於是道等分智」〔T32 445c01–02〕；釋作「苦相應智，苦智」〔T32 445c02〕以下，其三作「具足智」、其四唯作「道智」 | 標作「苦滅智」而釋作「具足智」、標作「道等分智」而釋唯作「道智」；且「道智」一目有名而無釋語，論文即以此收品。照錄不代補 |
三、校記與異讀
本段範圍內大正藏校記十一處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 445a02 | 在（心停住常在禪） | 住 | 【明】 |
| 445a07 | 厄（是流、是厄） | 軛 | 【宋】【元】【明】【宮】 |
| 445a07 | 趣（是所觸、是趣） | 起 | 【宋】【元】【明】【宮】 |
| 445a11 | 功（於功乃明處） | 切【元】／巧【宮】 | 【元】【宮】 |
| 445a11 | 乃（於功乃明處） | 及 | 【宋】【元】【明】【宮】 |
| 445a11 | 明（於功乃明處） | 用 | 【明】 |
| 445b03 | 智（未來亦智） | 知 | 【宋】【元】【明】【宮】 |
| 445b12 | 亦（有慧為厭患亦為達） | 非 | 【明】 |
| 445b19 | 義（於因果智義辯） | 義諸【宋】【元】【明】／義法【宮】 | 【宋】【元】【明】【宮】 |
| 445b24 | 都地反 | 〔－〕 | 【明】 |
| 445b25 | 跋（跋多伽） | 跂 | 【明】 |
誌錄不判三事：
- 445a11 一行之內三處校記同繫「於功乃明處」——「功」四本各作「切」「巧」、「乃」四本作「及」、「明」明本作「用」。四字之中三字有異讀，此語之不可決於此可見；並錄不判，本文從底本、不代點。
- 445a07 二處校記同繫世慧之九目——「厄」四本作「軛」、「趣」四本作「起」。若並從四本則此二目之字面全易；並錄不判，本文從底本。
- 445b24「（都地反）」明本無之——底本以行內夾註出反切，是本段唯一之音注；並錄不判，本文照錄。
校本零命中一項：本段缺字（造字）零命中。夾註二處：「（都地反）」〔T32 445b24〕、「（解脫道分別慧品已竟）」〔T32 445c03〕，底本行內夾註，照錄；後者為全品之界。
四、論主引據
本段引據零命中：全段無「如佛說」「如世尊說」「如阿毘曇說」等引式。九分教之列〔T32 445b23–25〕唯出其名以釋法辯，不作引據。查而無獲，如實記之。
五、譬喻·修辭
- 本段無譬：全段十一組分類與五釋四辯，一喻不立；與本品前段之功德偈及品九諸門之多譬迥異，如實記之。
- 有無之對列〔T32 445a06–09〕：世慧九目與出世慧九目逐一相對；後列沿用九個詞幹，以「無」對翻前列的「有」或「是」，並非逐目原樣加字。
- 「復次」之疊起〔T32 445a13·445a17–18·445a25–26·445a28–29·445b04–05·445b10–11·445b17·445b21·445b29〕：本段「復次」十見，每一「復次」領起一次重新分類或一次重釋，而非承前補足。
- 「於智智」之不動〔本段五見〕：四辯五釋之中，義辯·法辯·辭辯三目所繫屢易而樂說辯五處皆繫「於智智」——同組之內三動一靜。
六、章內互讀
- 前指：前單元九問之後三問（慧者何義·幾功德為得波若·幾種波若）〔T32 444c05–06〕於本段始答；偈末「除餘不可除」〔T32 444c28〕與本段「能除為義」〔T32 444c29〕相承；四辯之名前見於品八分別覺觀〔T32 415c17–18〕而彼處明言其界說在本品；「十一功德」全論二見〔435a16·445a01〕。
- 後指：本品收於「（解脫道分別慧品已竟）」〔T32 445c03〕，卷第九同處而竟〔T32 445c04〕；卷第十開於〔T32 445c07〕，其下即〈五方便品〉。
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 comes from fascicle nine, Chapter on the Analysis of Wisdom, of the Path of Freedom. It continues the nine questions of the preceding unit by answering the final three—the meaning of wisdom, how many qualities lead to paññā, and how many kinds of paññā. The inline annotation “(the Path of Freedom, Chapter on the Analysis of Wisdom, is complete)” 〔T32 445c03〕 marks the boundary of the whole chapter; fascicle nine closes at the same point 〔T32 445c04〕. The base text comprises two paragraphs 〔T32 444c29–445c03〕.
1. Structural Location
The first paragraph answers the meaning of wisdom, gives eleven qualities, and announces the numbers of its classifications. The second supplies the groups:
| Section | Textual limits, each with its anchor |
|---|---|
| Meaning of wisdom, eleven qualities, classification heading (paragraph one) | “Question: What does wisdom mean? Answer: it means knowledge, and it means the ability to remove” 〔T32 444c29〕 … “as for how many kinds of wisdom there are: answer, two kinds, three kinds, and four kinds” 〔T32 445a03–04〕 |
| Two kinds of wisdom (paragraph two) | “Question: What are the two kinds of wisdom? Answer: worldly wisdom and supramundane wisdom” 〔T32 445a04–05〕 … “no what-is-touched, no destination, no defilement” 〔T32 445a08–09〕 |
| First threefold group | “Three kinds of wisdom are wisdom from thought, wisdom from hearing, and wisdom from cultivation” 〔T32 445a09〕 … “this is wisdom from cultivation” 〔T32 445a12〕 |
| Second threefold group | “Further, three kinds of wisdom: understanding arrival, understanding departure, and understanding means” 〔T32 445a13〕 … “this is called understanding means” 〔T32 445a17〕 |
| Third threefold group | “Further, three kinds of wisdom: accumulated, unaccumulated, and neither accumulated nor nonaccumulated wisdom” 〔T32 445a17–18〕 … “this is called neither accumulated nor nonaccumulated wisdom” 〔T32 445a20〕 |
| First fourfold group | “Four kinds of wisdom: knowledge of karma one has performed, knowledge conforming to truth, knowledge sharing in the path, and knowledge sharing in the fruit” 〔T32 445a20–21〕 … “this is called knowledge sharing in the fruit” 〔T32 445a24–25〕 |
| Second fourfold group | “Further, four kinds of wisdom: sense-realm, form-realm, formless-realm, and unbound wisdom” 〔T32 445a25–26〕 … “this is called unbound wisdom” 〔T32 445a28〕 |
| Third fourfold group | “Further, four kinds of wisdom: Dhamma knowledge, inferential knowledge, knowledge of others’ minds, and equal knowledge” 〔T32 445a28–29〕 … “this is called equal knowledge” 〔T32 445b04〕 |
| Fourth fourfold group | “Further, four kinds of wisdom: wisdom that is accumulated and not unaccumulated” 〔T32 445b04–05〕 … “neither accumulated nor unaccumulated” 〔T32 445b10〕 |
| Fifth fourfold group | “Further, four kinds of wisdom: wisdom that serves revulsion but not penetration” 〔T32 445b10–11〕 … “all other wisdom serves neither revulsion nor penetration” 〔T32 445b16〕 |
| Sixth fourfold group: five explanations of the four discriminations | “Further, four kinds of wisdom: discrimination of meaning, Dhamma, language, and eloquence” 〔T32 445b17〕 … “knowledge concerning knowledge; this is called discrimination of eloquence” 〔T32 445b29〕 |
| Seventh fourfold group and chapter boundary | “Further, four kinds of wisdom: knowledge of suffering, origin of suffering, cessation of suffering, and then knowledge sharing in the path” 〔T32 445b29–445c02〕 … “(the Path of Freedom, Chapter on the Analysis of Wisdom, is complete)” 〔T32 445c03〕 |
The unit boundary coincides with question and chapter boundaries: it begins with “Question: What does wisdom mean?” and ends with the inline annotation closing the chapter, answering the final three of the preceding unit’s nine questions and closing the whole chapter. The preceding unit ends at the verse’s final line, “and what cannot be removed by anything else is removed” 〔T32 444c28〕. After this unit, fascicle nine closes 〔T32 445c04〕 and fascicle ten opens 〔T32 445c07〕. No answer is cut in the middle.
Anchor for the whole passage
〔T32, 444c29–445c03〕
2. Terms and Translation (Every Citation Anchored)
| Term | Use in this passage | Checkable connection within the treatise |
|---|---|---|
| Two meanings of wisdom | “Answer: it means knowledge, and it means the ability to remove” 〔T32 444c29〕 | Two meanings are given together. “Ability to remove” continues the preceding verse’s “and what cannot be removed by anything else is removed” 〔T32 444c28〕 |
| Eleven qualities | “Eleven qualities” 〔T32 445a01〕, from “searching out the meaning of the sūtras, doing many good deeds, dwelling in a pure place, calm and insight, the Four Truths” 〔T32 445a01–02〕 through “delighting in people of wisdom” 〔T32 445a03〕 | A direct count gives eleven, agreeing with the announced number. “Eleven qualities” occurs twice in the treatise 〔435a16·445a01〕. The character 在, “remain,” has the variant 住, “abide”; see section 3 |
| Classification heading and actual groups | “As for how many kinds of wisdom there are: answer, two kinds, three kinds, and four kinds” 〔T32 445a03–04〕 | Three numbers are announced but eleven groups appear: one twofold, three threefold, and seven fourfold. They are retained without merging or supplementation |
| Worldly and supramundane wisdom | Worldly wisdom has nine items: “with influxes, fetters, bonds; is stream, peril, covering, what is touched, destination, defilement” 〔T32 445a06–07〕. Supramundane wisdom has nine: “without influxes, fetters, bonds, stream, peril, covering, what is touched, destination, defilement” 〔T32 445a08–09〕 | Each list has nine corresponding entries. The second reuses the nine stems and reverses the first list’s “with” or “is” through “without”, rather than merely prefixing one character to each original phrase. “Peril” and “destination” have variants; see section 3 |
| 於功乃明處 | “At achievement, then the clear basis; this is called wisdom from thought” 〔T32 445a10–11〕 | The treatise gives no further explanation and the punctuation is unresolved. Marked for further study. The characters 功, 乃, and 明 all carry divergent readings; see section 3. No final segmentation or identification is supplied |
| Understanding arrival, departure, and means | 〔T32 445a13〕, with individual explanations at 〔T32 445a13–17〕 | All three are explained. Arrival and departure reverse the increase and decline of wholesome qualities; means gathers them |
| Accumulated, unaccumulated, neither | 〔T32 445a17–18〕, with explanations at 〔T32 445a18–20〕 | All three are explained. A later fourfold group uses accumulated / unaccumulated in a tetralemma 〔T32 445b04–10〕. The same terms serve different classificatory forms |
| Heading and explanation differ in the first fourfold group | Heading: “knowledge conforming to truth” and “knowledge sharing in the path” 〔T32 445a20–21〕. Explanation: “this is called knowledge resembling truth” 〔T32 445a23〕 and “this is called path-part knowledge” 〔T32 445a24〕 | Two items differ between heading and explanation (conforming / resembling; sharing / part). Both forms are retained without correction |
| Five explanations of the four discriminations | First: “knowledge concerning meaning is discrimination of meaning” 〔T32 445b17–18〕. Second: “knowledge concerning cause and result is discrimination of meaning; knowledge concerning cause is discrimination of Dhamma” 〔T32 445b19–20〕. Third: “knowledge concerning suffering and cessation is discrimination of meaning” 〔T32 445b21〕. Fourth begins the ninefold teaching, “what are called 脩多羅, 祇夜, 闍柯羅界, 伽陀, 優陀那” 〔T32 445b23–24〕. Fifth: “next, knowledge concerning the eye is discrimination of Dhamma” 〔T32 445b28〕 | One group of four receives five explanations. “Knowledge concerning knowledge” occurs in all five and always defines discrimination of eloquence. Meaning, Dhamma, and language change attachments; eloquence alone remains verbally unchanged. The four discriminations were named in Chapter Eight 〔T32 415c17–18〕, where their explanation was deferred to this chapter |
| Ninefold teaching | “脩多羅, 祇夜, 闍柯羅界, 伽陀, 優陀那, 伊底（都地反）跋多伽, 闍多伽, 阿浮多達摩, 鞞佛略” 〔T32 445b23–25〕 | A direct count gives nine; the treatise gives no number. The parenthetical “(都地 fanqie)” 〔T32 445b24〕 is an inline pronunciation gloss, absent in the Ming witness. 跋 has the Ming variant 跂; see section 3 |
| Unusual base punctuation | “Knowledge concerning knowledge; this is called discrimination of eloquence, further” 〔T32 445b27〕; “next, knowledge concerning the eye; this is called discrimination of Dhamma” 〔T32 445b28〕 | The base attaches 復 to the preceding sentence and begins the next with 次, unlike the ten other occurrences of 復次 in this unit. It is retained without moving or correcting the characters |
| Final heading and explanations do not correspond | Heading: “knowledge of suffering, origin of suffering, cessation of suffering, and then knowledge sharing in the path” 〔T32 445c01–02〕. Explanation begins “knowledge associated with suffering is knowledge of suffering” 〔T32 445c02〕; its third is “complete knowledge” and fourth only “path knowledge” | The heading has knowledge of cessation while the explanation has complete knowledge; the heading has knowledge sharing in the path while the explanation has path knowledge. Moreover, path knowledge is named without an explanatory phrase and the chapter immediately closes. Nothing is supplied |
3. Critical Notes and Variant Readings
The Taishō apparatus gives eleven notes in this passage. All are recorded without changing the body text, which follows the Taishō base reading:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 445a02 | 在 (in “the mind stopping and continually 在 in jhāna”) | 住 | 【明】 |
| 445a07 | 厄 (in “is a stream, is 厄”) | 軛 | 【宋】【元】【明】【宮】 |
| 445a07 | 趣 (in “is what is touched, is 趣”) | 起 | 【宋】【元】【明】【宮】 |
| 445a11 | 功 (in “於功乃明處”) | 切【元】 / 巧【宮】 | 【元】【宮】 |
| 445a11 | 乃 (in “於功乃明處”) | 及 | 【宋】【元】【明】【宮】 |
| 445a11 | 明 (in “於功乃明處”) | 用 | 【明】 |
| 445b03 | 智 (in “he also 智 the future”) | 知 | 【宋】【元】【明】【宮】 |
| 445b12 | 亦 (in “wisdom serves revulsion 亦 penetration”) | 非 | 【明】 |
| 445b19 | 義 (in “knowledge concerning cause and result, 義 discrimination”) | 義諸【宋】【元】【明】 / 義法【宮】 | 【宋】【元】【明】【宮】 |
| 445b24 | 都地反 | omitted | 【明】 |
| 445b25 | 跋 (in 跋多伽) | 跂 | 【明】 |
Three matters are recorded without adjudication:
- Three notes in the same line at 445a11 attach to 於功乃明處: 功 becomes 切 or 巧 in different witnesses, 乃 becomes 及 in all four, and 明 becomes 用 in the Ming. Three of four content characters have variant readings, visibly demonstrating that the phrase cannot be settled here. All are recorded; the body follows the base and does not impose punctuation.
- Two notes at 445a07 attach to the worldly-wisdom list: 厄, “peril,” becomes 軛, “yoke,” and 趣, “destination,” becomes 起, “arising,” in all four witnesses. Following them together changes the wording of both entries entirely. Both are recorded; the body follows the base.
- The Ming witness omits the parenthetical “(都地 fanqie)” at 445b24. The base presents an inline pronunciation gloss, the only one in this unit. Both are recorded; the body retains it.
One zero-hit check against the critical text: no missing-character or gaiji marker occurs. Two inline annotations occur: the pronunciation gloss “(都地 fanqie)” 〔T32 445b24〕 and “(the Path of Freedom, Chapter on the Analysis of Wisdom, is complete)” 〔T32 445c03〕. The latter marks the whole chapter boundary.
4. Authorities Cited by the Treatise
No citation formula occurs in this passage: there is no “as the Buddha said,” “as the Blessed One said,” “as the Abhidhamma says,” or comparable formula. The ninefold teaching 〔T32 445b23–25〕 is named to explain discrimination of Dhamma, not cited as an authority. The check returned no result, which is recorded as such.
5. Simile and Rhetoric
- No simile occurs in this unit: its eleven classifications and five explanations of the four discriminations use none. This differs sharply from the preceding verse on qualities and the many similes of Chapter Nine. The zero result is recorded.
- With and without in parallel 〔T32 445a06–09〕: the nine worldly and nine supramundane entries correspond one by one. The second reuses the nine stems and reverses the first’s “with” or “is” through “without,” rather than adding one character unchanged before each phrase.
- Repeated “further” 〔T32 445a13·445a17–18·445a25–26·445a28–29·445b04–05·445b10–11·445b17·445b21·445b29〕: the expression occurs ten times. Each begins a new classification or re-explanation, not a completion of the preceding one.
- Unchanging “knowledge concerning knowledge”: across the five explanations of the four discriminations, meaning, Dhamma, and language repeatedly change attachments, while all five attach eloquence to “knowledge concerning knowledge.” Three move; one remains still.
6. Internal Cross-Reading
- Backward: the final three of the preceding unit’s nine questions—the meaning of wisdom, how many qualities lead to paññā, and how many kinds there are 〔T32 444c05–06〕—begin to be answered here. The verse’s final “and what cannot be removed by anything else is removed” 〔T32 444c28〕 connects to “it means the ability to remove” 〔T32 444c29〕. The four discriminations were previously named in Chapter Eight 〔T32 415c17–18〕, where the treatise says their explanation belongs to this chapter. “Eleven qualities” occurs twice in the treatise 〔T32 435a16·445a01〕.
- Forward: “(the Path of Freedom, Chapter on the Analysis of Wisdom, is complete)” 〔T32 445c03〕 closes the chapter, and fascicle nine closes at the same point 〔T32 445c04〕. Fascicle ten opens at 〔T32 445c07〕, followed by the Chapter on Five Means.
7. Transmission
Questions concerning the author, translator, and transmission history are not adjudicated in this apparatus.
Shi Huijing · Waken · The Path of Freedom · The Meaning of Wisdom, Qualities for Its Attainment, and Its Classifications · Apparatus · Summer 2026