解脫道論 白話全本 · 冊10
慧的總說與功德偈A General Account of Wisdom and the Verse on Its Qualities
全文五層 →Full five layers →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
慧義、得慧功德與分類The Meaning of Wisdom, Qualities for Its Attainment, and Its Classifications
全文五層 →Full five layers →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