清淨道論 慧之總說Visuddhimagga · General Discussion of Wisdom
定段教你把心收成一點；慧段換了方向：不再收，而是看——看清這個被你叫做「我」的東西到底是什麼。第十四品是這一刀的起手，本單元是持刀之手：論主就「慧」設六問，答前四問，第五問「如何修習」開出地・根・體，地之首類五蘊從下一單元開講。
何謂慧——與善心相應的觀智。以何義名慧——了知：有別於想知與識知的、種種方式的知。金匠案上一堆錢，三個人看：小兒只見雜色長方圓，村人更知那是錢，金匠辨得出真偽、產地、師匠——想如小兒，識如村人，慧如金匠。修慧是把「看」練到金匠的程度。相是通達諸法自性，味是摧破癡闇，現起是無癡，近因是定——「心定者，如實知見」。慧不是想出來的聰明，是在定穩的心上如實看見的。
幾種——二法五組、三法四組、四法二組攤成一張表：世間出世間、有漏無漏、名之確定色之確定、喜俱捨俱、見地修地；思聞修三所成——入定者之一切慧是修所成；小大無量所緣；增益損減方便三善巧；內外執取；四諦智；四無礙解——看見果是義、看見因是法，而無礙解沒有別立的加行，是聖果的副產品。不必背，記那張地圖：地是蘊處界根諦緣起，根是戒淨心淨，體是五清淨。第十四到二十二品九品，就是這張圖。
The concentration division taught you to gather the mind into one point; the wisdom division changes direction. It no longer gathers but looks—looking clearly at what this thing you call “I” actually is. Chapter Fourteen makes the opening incision, and this unit is the hand holding the knife: the Commentator poses six questions about “wisdom,” answers the first four, and opens the fifth, “How should it be developed?” into soil, root, and body. The first class of the soil, the five aggregates, begins in the next unit.
What is wisdom? Insight knowledge associated with wholesome consciousness. In what sense is it wisdom? Understanding: knowing in many modes, distinguished from perceptual knowing and conscious knowing. Three people look at a heap of coins on a money changer’s counter. The child sees only varied colors and shapes; the villager further knows that these are coins; the money changer distinguishes genuine from false, their place of origin, and their maker. Perception is like the child, consciousness like the villager, and wisdom like the money changer. Developing wisdom is training “looking” to the money changer’s level. Its characteristic is penetration into the individual nature of dhammas, its function is destruction of the darkness of delusion, its manifestation is non-delusion, and its proximate cause is concentration—“A person whose mind is concentrated knows and sees according to reality.” Wisdom is not cleverness thought up; it is seeing according to reality in a mind made steady by concentration.
How many kinds? Five dyads, four triads, and two tetrads unfold into a table: mundane and supramundane, with influxes and without influxes, defining mentality and defining materiality, accompanied by joy and accompanied by equanimity, the plane of seeing and the plane of development; the three modes made by thinking, hearing, and development—all wisdom in a person who has entered concentration is made by development; limited, exalted, and measureless objects; skill in increase, decrease, and means; inward and outward application; knowledge of the four truths; the four discriminations—seeing a result is discrimination of meaning, seeing its cause is discrimination of dhamma, while no distinct practice is established for the discriminations because they are a by-product of noble fruition. You need not memorize the table. Remember the map: soil is aggregates, bases, elements, faculties, truths, and dependent origination; root is purification of virtue and purification of mind; body is the five purifications. The nine chapters from Fourteen to Twenty-two are this map.
本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 慧之開章與六問之提 〔CSCD §421〕
十四、蘊釋
慧之論
如今，比丘既已具足了這樣依神通¹而得其功德、因而更為堅固的定²之修習，那麼「住於戒之有慧者，修習其心與慧」這裡以「心」為首而標舉的定，就已在一切行相上修習了。
而在這之後，就應當修習慧。可是慧因為說得太簡略，就連要了解它也不容易，何況修習；所以，為了顯示它的詳說與修習之法，就有了這一番問答。
何謂慧？以何義名為慧？它的相、味、現起、近因是什麼？慧有幾種？應當如何修習？修習慧有什麼利益？
§2 何謂慧・以何義為慧 〔CSCD §422–423〕
這是它們的解答。「何謂慧」——慧是多種多樣的。若要著手解釋它的一切種類，這解答既不能成就所意許的義理，反而更會導向散亂；所以我們唯就此處所意許者而說：與善心相應的觀智³，就是慧。
「以何義名為慧」——以「了知」之義而名為慧。這所謂「了知」是什麼呢？就是那有別於想知與識知之行相的、種種方式的知。因為想、識、慧三者雖然同樣是知，但想只是「青的、黃的」這樣對所緣的想知而已，不能達到「無常、苦、無我」這樣的通達相；識既知道「青的、黃的」這樣的所緣，也能達到通達相，可是不能更向上而達到道的現起；慧則依上面所說的方式，既知道所緣，也達到通達相，並且更向上而達到道的現起。
譬如在金匠的案上放著一堆錢，有三個人在看：一個是未生智的小兒，一個是村人，一個是金匠。其中，未生智的小兒只知道那些錢的雜色、長、方、圓而已，卻不知道「這是人們所受用、所享用而被認為是寶的」；村人既知道它們的雜色等等，也知道「這是人們所受用、所享用而被認為是寶的」，可是「這個是真的，這個是偽的，這個是半足色的」——這樣的分別他就不知道了；金匠則知道那一切方式，而且他在知道的時候，看一看錢也知道，聽一聽敲擊的聲音也知道，嗅一嗅氣味也知道，嘗一嘗味道也知道，用手掂一掂也知道，甚至「這是在某某村、或某某鎮、或某某城、或某某山、或某某河岸所造的」，「這是某某師匠所造的」，他也知道。就應當這樣了知這譬喻的相合之處。
想就像未生智的小兒之見錢，因為它只依青等等而取所緣現前的行相而已；識就像村人之見錢，因為它依青等等而取所緣的行相，並且更向上而達到通達相；慧就像金匠之見錢，因為它依青等等而取所緣的行相、達到通達相，並且從那裡更向上而達到道的現起。所以，凡是這有別於想知與識知之行相的、種種方式的知——就應當知道這就是「了知」。正是就這一點，才說了「以了知之義而為慧」。
不過，凡有想與識的地方，這慧未必一定就有；而當它有的時候，它與那些法不相分離，不能「這是想，這是識，這是慧」地一一分開而得其差別，所以它微細而難見。因此尊者那先說：「大王啊，世尊所作的是難為之事。」「那先尊者啊，世尊所作的什麼是難為之事呢？」「大王啊，世尊所作的難為之事就是：無色的心與心所諸法在一所緣上轉起，祂卻宣說了它們的確定——這是觸，這是受，這是想，這是思，這是心。」
§3 慧之相味現起近因 〔CSCD §424〕
「它的相、味、現起、近因是什麼」——這裡：慧以通達諸法自性為相，以摧破覆蔽諸法自性之癡闇為味，以無癡為現起。而依「心定者，如實知見」這句話，定就是它的近因。
§4 慧之分別——二法五組 〔CSCD §425–426〕
慧之分別之論
「慧有幾種」——先就通達諸法自性之相說，是一種。依世間與出世間，是二種；同樣，依有漏與無漏等、依名之確定與色之確定、依喜俱與捨俱、依見地與修地，也各是二種。依思所成、聞所成、修所成，是三種；同樣，依小所緣、大所緣、無量所緣，依增益善巧、損減善巧、方便善巧，依內執取等，也各是三種。依四諦之智與依四無礙解，是四種。
其中，一種的分類，其義已顯。在二種的分類中：與世間道相應的是世間慧，與出世間道相應的是出世間慧。這樣，依世間與出世間而為二種。
第二對中：成為諸漏之所緣的是有漏慧，不成為它們之所緣的是無漏慧。而就義理說，這就是世間與出世間二者。於「與漏相應的是有漏，與漏不相應的是無漏」等等，也是同樣的方法。這樣，依有漏與無漏等而為二種。
第三對中：凡是想要著手修觀的人於四無色蘊之確定上的慧，這是名之確定之慧；凡是於色蘊之確定上的慧，這是色之確定之慧。這樣，依名之確定與色之確定而為二種。
第四對中：在二個欲界善心之中、以及在依五分法⁴而屬於四種禪的十六個道心之中的慧，是喜俱的；在二個欲界善心之中、以及在屬於第五禪的四個道心之中的慧，是捨俱的。這樣，依喜俱與捨俱而為二種。
第五對中：初道之慧是見地，其餘三道之慧是修地。這樣，依見地與修地而為二種。
§5 慧之分別——三法四組 〔CSCD §427〕
三法之中，第一組：不從他人聽聞而得的慧，因為是依自己的思惟而成就的，所以是思所成。從他人聽聞而得的慧，因為是依聽聞而成就的，所以是聞所成。無論以何種方式，凡依修習而成就、已達安止的慧，是修所成。這也就是所說的——
「其中，什麼是思所成慧？於加行所安立的諸業處、或於加行所安立的諸技藝處、或於加行所安立的諸明處，或於業自作性、或於隨順於諦者——「色是無常」，或「受……乃至（廣說如前）……想……行……識是無常」——凡是這樣的隨順之忍、見、樂、覺、觀、審察法之忍，不從他人聽聞而得到的，這就叫作思所成慧……乃至（廣說如前）……聽聞而得到的，這就叫作聞所成慧。凡入定者的一切慧，就是修所成慧。」
這樣，依思所成、聞所成、修所成而為三種。
第二組：緣欲界諸法而轉起的慧，是小所緣；緣色界與無色界〔諸法〕而轉起的，是大所緣——這是世間之觀；緣涅槃而轉起的，是無量所緣——這是出世間之觀。這樣，依小所緣、大所緣、無量所緣而為三種。
第三組：所謂「增益」就是增長，它有二種——由不利之減損，與由利益之生起；於此的善巧，就是增益善巧。如所說的——
「其中，什麼是增益善巧？「我作意這些法時，未生的不善法不生，已生的不善法斷除；或者我作意這些法時，未生的善法生起，已生的善法轉向增多、廣大、修習、圓滿」——於此的那個慧、了知……乃至（廣說如前）……無癡、擇法、正見，這就叫作增益善巧。」
而所謂「損減」就是不增長，它也有二種——由利益之減損，與由不利之生起；於此的善巧，就是損減善巧。如所說的：「其中，什麼是損減善巧？我作意這些法時，未生的善法不生……」等等。
而在一切處，於那些法的方便——即令它們生起的原因——之中，當場轉起、應機而生的善巧，就叫作方便善巧。如所說的：「一切於此方便之慧，就是方便善巧。」這樣，依增益善巧、損減善巧、方便善巧而為三種。
第四組：取自己的諸蘊而著手的觀慧，是內執取；取他人的諸蘊、或外在的非根所繫之色而著手的，是外執取；取二者而著手的，是內外執取。這樣，依內執取等而為三種。
§6 慧之分別——四諦智與四無礙解 〔CSCD §428〕
四法之中，第一組：緣苦諦而轉起的智，是於苦之智；緣苦之集而轉起的智，是於苦之集之智；緣苦之滅而轉起的智，是於苦之滅之智；緣趣向苦滅之道跡而轉起的智，是於趣向苦滅之道跡之智。這樣，依四諦之智而為四種。
第二組：所謂四無礙解，就是於義等等而得分別的四種智。這也就是所說的——「於義之智，是義無礙解；於法之智，是法無礙解；於彼法之詞之表詮的智，是詞無礙解；於諸智之智，是辯無礙解。」
其中，「義」略說是因之果的稱謂。因為因之果是隨著因而被到達、被證得、被獲得的，所以叫作「義」。而依分別說，凡是任何從緣而生者、涅槃、所說之義、異熟、唯作——這五法就應當知道是「義」。省察那義的人於那義上所得分別的智，就是義無礙解。「法」略說也是緣的稱謂。因為緣是安置、或轉起、或令得到那一個那一個〔果〕的，所以叫作「法」。而依分別說，凡是任何能令果生起的因、聖道、所說、善、不善——這五法就應當知道是「法」。省察那法的人於那法上所得分別的智，就是法無礙解。
這個義理正是在阿毘達磨中依這樣的方法分別而顯示的——
「於苦之智是義無礙解，於苦之集之智是法無礙解。於因之智是法無礙解，於因之果之智是義無礙解。凡諸法已生、已有、已產、已起、已現起、已出現，於這些法之智是義無礙解；凡由之而那些法已生、已有、已產、已起、已現起、已出現者，於那些法之智是法無礙解。於老死之智是義無礙解，於老死之集之智是法無礙解……乃至（廣說如前）……於行之滅之智是義無礙解，於趣向行滅之道跡之智是法無礙解。在這裡，比丘知道法——契經、應頌……乃至（廣說如前）……方廣，這就叫作法無礙解；他知道各各所說之義：「這是這句所說之義，這是這句所說之義」，這就叫作義無礙解。什麼法是善？在欲界善心生起之時……乃至（廣說如前）……這些法是善；於這些法之智是法無礙解，於它們的異熟之智是義無礙解。」等等。
「於彼法之詞之表詮的智」——於那義與那法上，凡是自性語⁵、不錯亂的語用；於它的表詮、它的說出、它的宣述，只要聽到那所說、所談、所宣述的，就「這是自性語，這不是自性語」地〔了知〕——這樣，於那名為「法之詞」的自性語，即摩揭陀語、一切有情的根本語上，所得分別的智，就是詞無礙解。因為得詞無礙解的人，只要聽到「觸、受」（phasso vedanā）這樣的語，就知道「這是自性語」；而對「phassā vedano」這樣的語，就知道「這不是自性語」。
「於諸智之智」——意思是：在一切處以智為所緣而省察的人，那以智為所緣的智；或者，於上面所說的那些智上，依它們各自的行處與作用等等而廣為了知的智——這就是辯無礙解。
§7 四無礙解之二地・五因與古師之七因 〔CSCD §429〕
這四無礙解都在二處而得分別：於有學地與於無學地。
其中，上首弟子們與大弟子們的，是在無學地而得分別；阿難長老、質多居士、曇彌優婆塞、優波離居士、久壽多羅優婆夷等等的，是在有學地。而這些雖然在二地而得分別，卻是依證得、聖典之通達、聽聞、詢問、宿世之加行這五種行相而明淨的。
其中，所謂「證得」就是阿羅漢果之得；所謂「聖典之通達」就是佛語之通達；所謂「聽聞」就是恭敬地、鄭重地聽法；所謂「詢問」就是在聖典與義注⁶等等之中對難句與義句的決擇之談；所謂「宿世之加行」就是在過去諸佛的教法中，以往返之行，直到隨順與種姓⁷之近處為止的觀之加行。
另有人如是說——
宿世之加行、多聞、地方語與阿含；
詢問、證得、依止師，
以及善友之具足——這些是無礙解之緣。
其中，「宿世之加行」就是上面所說的那樣。所謂「多聞」，就是於種種論典與技藝處的善巧。所謂「地方語」，就是於一百零一種語言的善巧——而特別是於摩揭陀語的善巧。所謂「阿含」，就是乃至只通達〈譬喻品〉那麼多的佛語。所謂「詢問」，就是乃至對於一偈的義理決擇之問。所謂「證得」，就是入流性⁸……乃至（廣說如前）……或阿羅漢果。所謂「依止師」，就是住在多聞而多辯才的諸師之近處。所謂「善友之具足」，就是得到正是那樣的朋友。
其中，諸佛與諸辟支佛是依宿世之加行與證得而得無礙解的；諸弟子則依這一切原因。而為得無礙解，並沒有別立的業處修習之加行。有學者的無礙解之得，以有學果之解脫為究竟；無學者的，正是以無學果之解脫為究竟。因為就像諸如來的十力一樣，諸聖者的無礙解正是以聖果而成就的。正是就這些無礙解而說了「依四無礙解而為四種」。
§8 慧之地根體與五蘊之標名 〔CSCD §430–431〕
慧之地・根・體之安立
「應當如何修習」——這裡：因為蘊、處、界、根、諦、緣起等等分類的諸法，是這慧的地⁹；戒清淨與心清淨這二清淨，是〔它的〕根；見清淨、度疑清淨、道非道智見清淨、行道智見清淨、智見清淨這五清淨，是〔它的〕體。所以，應當在那些作為地的諸法上，依習誦與詢問而作智的熟習，成就作為根的二清淨，並且在成就作為體的五清淨之中修習它。這裡是略說。
以下是廣說。先就所說的「蘊、處、界、根、諦、緣起等等分類的諸法是地」這句話說：這裡的「蘊」，就是五蘊——色蘊、受蘊、想蘊、行蘊、識蘊。
註
¹ 神通（abhiññā）：依定之修習所成之諸神通；論以之標前分定之修習已竟。同一語於本書他處作「通達」解——自近行至安止之慧，二位不同科。
² 定（samādhi）之二級：近行定（upacāra-samādhi）為諸蓋已伏而尚未入安止之一級定；安止定（appanā-samādhi）則心全然入於所緣而不動。本篇唯以定為慧之近因而總說之，其二級之別與修法皆在本書定之諸品。
³ 觀智（vipassanā-ñāṇa）：於諸行見無常、苦、無我之慧；論於本品自限「慧」之所取唯此——與善心相應之觀智。
⁴ 四分法與五分法（catukka-naya・pañcaka-naya）：禪之二種數法；四分法之第二禪析為五分法之第二與第三，其第三第四則為第四第五。
⁵ 自性語（sabhāvanirutti）：與法之自性相應而不錯亂之語；論以「phasso vedanā」為合式之例、以「phassā vedano」為不合式之例。
⁶ 義注（aṭṭhakathā）：對聖典之古來注釋；本篇以於聖典與義注之中決擇難句與義句之談為「詢問」。
⁷ 隨順與種姓（anuloma・gotrabhu）：入安止之前、心路中相續四心之第三與第四（其前二為遍作與近行）；此處以之標觀之加行所至之界。
⁸ 入流（sotāpanna）：初得聖果者；漢傳舊譯亦作「須陀洹」，本編依規範詞表作「入流」。
⁹ 地（bhūmi）：慧所依以生長之土壤，即蘊、處、界、根、諦、緣起等諸法；本品所說者為其首類——五蘊。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 Opening the Discussion of Wisdom and Posing the Six Questions 〔CSCD §421〕
Fourteen. Exposition of the Aggregates
Discussion of Wisdom
Now that the bhikkhu has become endowed with the development of concentration, made firmer through the benefits gained by means of direct knowledge¹, the concentration designated under the heading of “mind” in the words “A wise person, established in virtue, develops mind and wisdom” has been developed in every respect.
Wisdom should be developed next. Yet because wisdom has been stated too briefly, it is not easy even to understand, much less to develop. Therefore, to show its detailed explanation and method of development, the following questions and answers are given.
What is wisdom? In what sense is it wisdom? What are its characteristic, function, manifestation, and proximate cause? How many kinds of wisdom are there? How should it be developed? What are the benefits of developing wisdom?
§2 What Wisdom Is and in What Sense It Is Wisdom 〔CSCD §422–423〕
Here are the answers. “What is wisdom?”—Wisdom is of many kinds. Beginning to explain all its kinds would neither accomplish the intended meaning but would instead lead to distraction. We shall therefore speak only of what is intended here: insight knowledge³ associated with wholesome consciousness is wisdom.
“In what sense is it wisdom?”—It is wisdom in the sense of understanding. What is this “understanding”? It is knowing in many modes, distinguished from the modes of perceptual knowing and conscious knowing. For although perception, consciousness, and wisdom are alike in being modes of knowing, perception merely perceives an object as “blue” or “yellow”; it cannot reach the penetration of characteristics as “impermanent, suffering, and not-self.” Consciousness both knows the object as “blue” or “yellow” and reaches the penetration of characteristics, but it cannot rise farther to the manifestation of the path. Wisdom, in the manner already described, knows the object, reaches the penetration of characteristics, and rises farther to the manifestation of the path.
Suppose a heap of coins lies on a money changer’s counter and three people look at it: a child whose understanding has not yet arisen, a villager, and a money changer. The child whose understanding has not yet arisen knows only that the coins are variously colored, long, square, or round; he does not know, “This is what people use and enjoy, and it is regarded as treasure.” The villager knows their varied colors and so on, and also knows, “This is what people use and enjoy, and it is regarded as treasure”; but he cannot distinguish, “This one is genuine, this one is false, this one is only half-value.” The money changer knows all those modes. When he examines a coin, he knows by looking at it, by listening to the sound when it is struck, by smelling it, by tasting it, and by weighing it in his hand. He even knows, “It was made in such-and-such a village, town, city, mountain region, or riverbank,” and “It was made by such-and-such a master.” This is how the correspondence of the simile should be understood.
Perception is like the child’s seeing the coins, because it takes only the presently arisen mode of the object by way of blue and so on. Consciousness is like the villager’s seeing the coins, because it takes the object’s mode by way of blue and so on and rises farther to the penetration of characteristics. Wisdom is like the money changer’s seeing the coins, because it takes the object’s mode by way of blue and so on, reaches the penetration of characteristics, and from there rises farther to the manifestation of the path. Thus whatever knowing in many modes is distinguished from the modes of perceptual knowing and conscious knowing should be understood as “understanding.” It was with reference to precisely this that it was said, “It is wisdom in the sense of understanding.”
However, wisdom is not necessarily present wherever perception and consciousness are present. When it is present, it is inseparable from those dhammas, and their differences cannot be obtained by separating them one by one as “This is perception, this is consciousness, this is wisdom”; it is therefore subtle and hard to see. Hence Venerable Nāgasena said: “Great king, the Blessed One has done a difficult thing.” “Venerable Nāgasena, what difficult thing has the Blessed One done?” “Great king, the difficult thing the Blessed One has done is this: among the immaterial dhammas of mind and mental factors that occur with a single object, he has declared their determination—this is contact, this is feeling, this is perception, this is volition, this is mind.”
§3 Wisdom’s Characteristic, Function, Manifestation, and Proximate Cause 〔CSCD §424〕
“What are its characteristic, function, manifestation, and proximate cause?”—Here, wisdom has penetration into the individual nature of dhammas as its characteristic; its function is to destroy the darkness of delusion that conceals the individual nature of dhammas; it manifests as non-delusion. And according to the statement, “A person whose mind is concentrated knows and sees according to reality,” concentration is its proximate cause.
§4 Classification of Wisdom—Five Dyads 〔CSCD §425–426〕
Discussion of the Classification of Wisdom
“How many kinds of wisdom are there?”—First, with respect to the characteristic of penetrating the individual nature of dhammas, it is of one kind. By way of mundane and supramundane, it is of two kinds; likewise by way of with influxes and without influxes, by way of defining mentality and defining materiality, by way of accompanied by joy and accompanied by equanimity, and by way of the plane of seeing and the plane of development, it is of two kinds in each case. By way of made by thinking, made by hearing, and made by development, it is of three kinds; likewise by way of having a limited, exalted, or measureless object, by way of skill in increase, skill in decrease, and skill in means, and by way of inward application and so on, it is of three kinds in each case. By way of knowledge of the four truths and by way of the four discriminations, it is of four kinds.
Of these, the meaning of the classification as one kind is already clear. In the classification as two kinds, wisdom associated with a mundane path is mundane wisdom, and wisdom associated with a supramundane path is supramundane wisdom. Thus it is of two kinds by way of mundane and supramundane.
In the second dyad, wisdom that can become an object of the influxes is wisdom with influxes; wisdom that cannot become their object is wisdom without influxes. In meaning, these are simply mundane and supramundane wisdom. The same method applies to such formulations as “associated with influxes is with influxes; not associated with influxes is without influxes.” Thus it is of two kinds by way of with influxes and without influxes, and so on.
In the third dyad, the wisdom of a practitioner who wishes to begin developing insight and defines the four immaterial aggregates is wisdom that defines mentality; wisdom that defines the materiality aggregate is wisdom that defines materiality. Thus it is of two kinds by way of defining mentality and defining materiality.
In the fourth dyad, wisdom in two wholesome sense-sphere consciousnesses, and wisdom in the sixteen path consciousnesses belonging to the four jhānas according to the fivefold method⁴, is accompanied by joy. Wisdom in two wholesome sense-sphere consciousnesses, and wisdom in the four path consciousnesses belonging to the fifth jhāna, is accompanied by equanimity. Thus it is of two kinds by way of accompanied by joy and accompanied by equanimity.
In the fifth dyad, the wisdom of the first path is the plane of seeing, and the wisdom of the remaining three paths is the plane of development. Thus it is of two kinds by way of the plane of seeing and the plane of development.
§5 Classification of Wisdom—Four Triads 〔CSCD §427〕
In the first of the triads, wisdom gained without hearing it from another is made by thinking because it is accomplished through personal thought. Wisdom gained by hearing it from another is made by hearing because it is accomplished by hearing. In whatever way it may occur, wisdom accomplished by development and arrived at absorption is made by development. This is accordingly said:
“Herein, what is wisdom made by thinking? With respect to fields of work established by initiative, fields of craft established by initiative, fields of knowledge established by initiative, the ownership of kamma, or what accords with truth—‘materiality is impermanent,’ or ‘feeling ... and so on as stated at length ... perception ... formations ... consciousness is impermanent’—whatever acceptance, view, preference, realization, observation, consideration, or patient acceptance of dhammas that accords with this and is gained without hearing it from another is called wisdom made by thinking ... and so on as stated at length ... what is gained by hearing it is called wisdom made by hearing. All wisdom in a practitioner who has entered concentration is wisdom made by development.”
Thus it is of three kinds by way of made by thinking, made by hearing, and made by development.
In the second triad, wisdom that occurs taking sense-sphere dhammas as its object has a limited object. Wisdom that occurs taking fine-material-sphere and immaterial-sphere dhammas as its object has an exalted object—this is mundane insight. Wisdom that occurs taking nibbāna as its object has a measureless object—this is supramundane insight. Thus it is of three kinds by way of having a limited, exalted, and measureless object.
In the third triad, “increase” means growth. It is of two kinds: the diminution of what is unbeneficial and the arising of what is beneficial. Skill in this is skill in increase. As it is said:
“Herein, what is skill in increase? ‘When I attend to these dhammas, unarisen unwholesome dhammas do not arise and arisen unwholesome dhammas are abandoned; or, when I attend to these dhammas, unarisen wholesome dhammas arise and arisen wholesome dhammas proceed to increase, abundance, development, and fulfillment’—the wisdom, understanding ... and so on as stated at length ... non-delusion, investigation of dhammas, and right view concerning this are called skill in increase.”
“Decrease” means non-growth. It too is of two kinds: the diminution of what is beneficial and the arising of what is unbeneficial. Skill in this is skill in decrease. As it is said: “Herein, what is skill in decrease? When I attend to these dhammas, unarisen wholesome dhammas do not arise ...” and so on.
In every case, skill that occurs then and there, responsive to the occasion, concerning the means for those dhammas—that is, the cause that makes them arise—is called skill in means. As it is said: “All wisdom concerning a means here is skill in means.” Thus it is of three kinds by way of skill in increase, skill in decrease, and skill in means.
In the fourth triad, insight wisdom that begins by taking the practitioner’s own aggregates is inward application. That which begins by taking another person’s aggregates or external materiality not bound to a faculty is outward application. That which begins by taking both is inward-and-outward application. Thus it is of three kinds by way of inward application and so on.
§6 Classification of Wisdom—Knowledge of the Four Truths and the Four Discriminations 〔CSCD §428〕
In the first of the tetrads, knowledge that occurs taking the truth of suffering as its object is knowledge of suffering; knowledge that occurs taking the origin of suffering as its object is knowledge of the origin of suffering; knowledge that occurs taking the cessation of suffering as its object is knowledge of the cessation of suffering; knowledge that occurs taking the way leading to the cessation of suffering as its object is knowledge of the way leading to the cessation of suffering. Thus it is of four kinds by way of knowledge of the four truths.
In the second tetrad, the four discriminations are the four kinds of knowledge that have attained discrimination concerning meaning and so on. This is accordingly said: “Knowledge of meaning is discrimination of meaning; knowledge of dhamma is discrimination of dhamma; knowledge of the expression of the language concerning that dhamma is discrimination of language; knowledge of knowledges is discrimination of perspicuity.”
Here, “meaning” in brief is a designation for the result of a cause. For the result of a cause is reached, arrived at, and obtained in dependence upon the cause, and hence it is called “meaning.” In detail, whatever is conditionally arisen, nibbāna, the meaning of what is spoken, result, and functional—these five dhammas should be understood as “meaning.” The knowledge gained by a practitioner reviewing that meaning and discriminating it is discrimination of meaning. “Dhamma” in brief is a designation for a condition. For a condition establishes, sets in motion, or brings about this or that result, and hence it is called “dhamma.” In detail, whatever cause gives rise to a result, the noble path, what is spoken, the wholesome, and the unwholesome—these five dhammas should be understood as “dhamma.” The knowledge gained by a practitioner reviewing that dhamma and discriminating it is discrimination of dhamma.
This very meaning is distinguished and shown in the Abhidhamma by the following method:
“Knowledge of suffering is discrimination of meaning; knowledge of the origin of suffering is discrimination of dhamma. Knowledge of a cause is discrimination of dhamma; knowledge of the result of a cause is discrimination of meaning. Whatever dhammas have arisen, come to be, been produced, originated, become manifest, and appeared, knowledge of those dhammas is discrimination of meaning; knowledge of those dhammas through which they have arisen, come to be, been produced, originated, become manifest, and appeared is discrimination of dhamma. Knowledge of aging-and-death is discrimination of meaning; knowledge of the origin of aging-and-death is discrimination of dhamma ... and so on as stated at length ... knowledge of the cessation of formations is discrimination of meaning; knowledge of the way leading to the cessation of formations is discrimination of dhamma. Here, a bhikkhu knows the dhamma—the discourse, the mixed prose and verse ... and so on as stated at length ... the detailed exposition: this is called discrimination of dhamma. He knows the respective meaning of what is said, ‘This is the meaning of this statement; this is the meaning of this statement’: this is called discrimination of meaning. What dhammas are wholesome? On the occasion when a wholesome sense-sphere consciousness has arisen ... and so on as stated at length ... these dhammas are wholesome; knowledge of these dhammas is discrimination of dhamma, and knowledge of their results is discrimination of meaning,” and so on.
“Knowledge of the expression of the language concerning that dhamma”: with respect to that meaning and that dhamma, there is natural expression⁵, usage that is not confused. On hearing what is spoken, talked about, and declared through its expression, utterance, and declaration, the listener knows, “This is natural expression; this is not natural expression.” The knowledge that gains discrimination concerning this natural expression called “the language concerning dhamma”—the Magadhan language, the root language of all beings—is discrimination of language. A person who has attained discrimination of language knows, merely on hearing an expression such as “contact, feeling” (phasso vedanā), “This is natural expression”; and on hearing “phassā vedano,” knows, “This is not natural expression.”
“Knowledge of knowledges” means knowledge that takes knowledge as its object when a practitioner reviews with knowledge in every instance; or it is knowledge that understands in detail the knowledges described above according to their respective domains, functions, and so forth. This is discrimination of perspicuity.
§7 The Two Planes, Five Causes, and the Ancients’ Seven Causes of the Four Discriminations 〔CSCD §429〕
These four discriminations are distinguished on two planes: the plane of trainees and the plane of non-trainees.
Those of the chief disciples and great disciples are distinguished on the plane of non-trainees. Those of Venerable Ānanda, the householder Citta, the lay follower Dhammika, the householder Upāli, the laywoman Khujjuttarā, and others are distinguished on the plane of trainees. Although these are distinguished on two planes, they become clear by five modes: attainment, mastery of scripture, hearing, inquiry, and prior practice.
Here, “attainment” is the attaining of arahant fruition. “Mastery of scripture” is mastery of the Buddha’s word. “Hearing” is listening to the Dhamma respectfully and attentively. “Inquiry” is discussion that distinguishes difficult passages and passages of meaning in the scriptures and commentaries⁶, and so on. “Prior practice” is the practice of insight carried on to the proximity of conformity and change-of-lineage⁷, by a course of going and returning in the teachings of past Buddhas.
Others have said:
Prior practice, great learning, regional language, and scripture;
inquiry, attainment, and reliance on a teacher,
together with possession of good friends—these are conditions for the discriminations.
Here, “prior practice” is as described above. “Great learning” is skill in the various treatises and fields of craft. “Regional language” is skill in one hundred and one languages—particularly skill in the Magadhan language. “Scripture” is mastery of the Buddha’s word even if only as much as the Chapter of Similes. “Inquiry” is a question that distinguishes the meaning even of a single stanza. “Attainment” is the state of a stream-enterer⁸ ... and so on as stated at length ... or arahant fruition. “Reliance on a teacher” is dwelling in the presence of learned and eloquent teachers. “Possession of good friends” is gaining friends of just that kind.
Buddhas and paccekabuddhas attain the discriminations through prior practice and attainment; disciples attain them through all these causes. There is no distinct practice of developing a meditation subject for attaining the discriminations. For trainees, the attaining of the discriminations culminates in the liberation of a trainee’s fruition; for non-trainees, it culminates precisely in the liberation of a non-trainee’s fruition. For just as the ten powers of the Tathāgatas are accomplished through the fruit of awakening, so too the discriminations of noble ones are accomplished through noble fruition. It was with reference to these discriminations that it was said, “It is of four kinds by way of the four discriminations.”
§8 Wisdom’s Soil, Root, and Body, and the Naming of the Five Aggregates 〔CSCD §430–431〕
Establishing Wisdom’s Soil, Root, and Body
“How should it be developed?”—Here, dhammas classified as aggregates, bases, elements, faculties, truths, dependent origination, and so on are the soil⁹ of this wisdom. The two purifications—purification of virtue and purification of mind—are its root. The five purifications—purification of view, purification by overcoming doubt, purification by knowledge and vision of what is and is not the path, purification by knowledge and vision of the way, and purification by knowledge and vision—are its body. Therefore the practitioner should cultivate familiarity with knowledge by recitation and inquiry concerning those dhammas that are its soil, accomplish the two purifications that are its root, and develop wisdom while accomplishing the five purifications that are its body. This is the brief account.
Here is the detailed account. First, regarding the statement “dhammas classified as aggregates, bases, elements, faculties, truths, dependent origination, and so on are the soil”: here, “aggregates” are the five aggregates—the materiality aggregate, the feeling aggregate, the perception aggregate, the formations aggregate, and the consciousness aggregate.
Notes
¹ Direct knowledge (abhiññā): the direct knowledges accomplished through the development of concentration; the treatise uses them to mark the completion of the preceding development of concentration. The same word elsewhere in this work means “penetration”—the wisdom extending from access to absorption; the two belong to different categories.
² The two levels of concentration (samādhi): access concentration (upacāra-samādhi) is a level of concentration in which the hindrances have been suppressed but absorption has not yet been entered; in absorption concentration (appanā-samādhi), the mind enters its object completely and remains unmoving. This chapter speaks generally only of concentration as wisdom’s proximate cause; the distinction between these two levels and their methods of development are treated throughout the chapters on concentration in this work.
³ Insight knowledge (vipassanā-ñāṇa): the wisdom that sees impermanence, suffering, and not-self in formations. In this chapter the treatise itself limits the wisdom under consideration to this: insight knowledge associated with wholesome consciousness.
⁴ The fourfold and fivefold methods (catukka-naya・pañcaka-naya): two enumerations of jhāna. The second jhāna of the fourfold method is divided into the second and third of the fivefold method, while its third and fourth become the fourth and fifth.
⁵ Natural expression (sabhāvanirutti): language that accords with the individual nature of a dhamma and is not confused. The treatise gives “phasso vedanā” as a grammatical example and “phassā vedano” as an ungrammatical example.
⁶ Commentary (aṭṭhakathā): the ancient commentaries on the scriptures. This chapter defines “inquiry” as discussion that distinguishes difficult passages and passages of meaning in the scriptures and commentaries.
⁷ Conformity and change-of-lineage (anuloma・gotrabhu): the third and fourth of the four successive consciousnesses in the cognitive process before entry into absorption—the first two are preparation and access. Here they mark the limit reached by the practice of insight.
⁸ Stream-enterer (sotāpanna): a person who has first attained noble fruition. The older Chinese transmission also uses a transliteration of the Pāli; this edition follows the normative glossary and uses “stream-enterer.”
⁹ Soil (bhūmi): the ground on which wisdom grows, namely the dhammas classified as aggregates, bases, elements, faculties, truths, dependent origination, and so on. The first class discussed in this chapter is the five aggregates.
慧不是想出來的聰明，是在定穩的心上、如實看見的
大局 — 為什麼一進慧段，先做「拆解」
定段教你把心收成一點、層層上昇（地遍的減法、梵住的近敵）。慧段換了方向：不再「收」，而是「看」——看清這個被你叫做「我」的東西，到底是什麼。 第十四品就是這一刀的起手：它把「一個人」「一個自己」，拆成色、受、想、行、識五堆（白話 §8 標其名，14-02 至 14-05 逐蘊開之），每一堆都是因緣生滅、無主、無我的過程。這就是本義疏那把尺，在「慧」這一側最深的一次現身：定段的減法是「連禪那的喜樂都捨」；慧段的減法，是「連那個在受用喜樂的『我』也拆開來看，發現它本不是一個東西」。 五蘊不是一張要背的清單，是一把手術刀——把「我」這個最頑固的執取，攤開成五組無主的零件。〔所見〕本單元是這一刀的持刀之手：論主就「慧」自設六問（白話 §1），答前四問（白話 §2–§7）——何謂慧・以何義名慧・相味現起近因・幾種；第五問「應當如何修習」開出慧之地・根・體（白話 §8），而「地」之首類五蘊，就從本品其餘六單元開講；第六問「利益」留待後品。
§01 慧之開章與六問之提 → 白話 §1
比丘既已具足依神通而得功德、因而更堅固的定之修習，「住於戒之有慧者，修習其心與慧」句中以「心」為首標舉的定已在一切行相上修習了——此後應當修習慧（白話 §1）。而慧說得太簡略，連了解都不易，何況修習，故有六問：何謂慧？以何義名為慧？相、味、現起、近因？幾種？如何修習？修習之利益？〔讀法〕開章一句把全書三段接成一線：戒（第 1–2 品）→定（第 3–13 品）→慧（第 14 品起）。而六問的形式與第 3 品定之八問（03-01 白話 §1）完全同構——論主每開一段，都先立問目再逐問答；讀者若記得那個八問的骨架，這裡就不會迷路。
§02 何謂慧・以何義為慧 → 白話 §2
「何謂慧」——慧多種多樣，若釋一切種類反致散亂，故唯就此處所意許者：與善心相應的觀智，就是慧（白話 §2）。「以何義名慧」——以「了知」之義：有別於想知與識知之行相的、種種方式的知。想、識、慧三者同是知：想只是「青的、黃的」對所緣的想知，不能達到「無常、苦、無我」的通達相；識既知所緣也能達通達相，卻不能更向上達到道的現起；慧既知所緣、達通達相，並更向上達到道的現起。金匠案上一堆錢之喻：未生智的小兒只知雜色長方圓；村人更知「這是人們受用而認為是寶的」，卻不知真偽半足色；金匠知一切方式——看也知、聽敲擊聲也知、嗅也知、嘗也知、掂也知，甚至知造於何村何鎮何城何山何河岸、何師匠所造。想如小兒之見錢，識如村人，慧如金匠。然有想與識處慧未必有；有慧時三者不相分離、不能一一分開而得其差別，故微細難見——那先尊者語彌蘭王：世尊所作的難為之事，就是無色的心與心所在一所緣上轉起，祂卻宣說了它們的確定——這是觸，這是受，這是想，這是思，這是心。〔讀法〕別把五蘊讀成博物學的分類。金匠之喻已經說明慧的用意只有一個：看穿——不是多知道一點，是知道到能辨真偽、能達通達相、能上及於道。而「三者不相分離、微細難見」一句是給讀者的溫柔提醒：你在自己心裡也分不出哪一刻是想、哪一刻是識、哪一刻是慧；能分出來的，論主說，是世尊做的難為之事。〔所見〕
§03 慧之相味現起近因 → 白話 §3
慧以通達諸法自性為相，以摧破覆蔽諸法自性之癡闇為味，以無癡為現起；依「心定者，如實知見」句，定就是它的近因（白話 §3）。〔讀法〕要點：慧不是想出來的聰明，是在定穩的心上、如實看見的。 近因是定——這一句把定段十一品全部收成慧的前提；沒有那十一品，第 14 品以下的「看」就只是想。
§04 慧之分別——二法五組 → 白話 §4
「慧有幾種」（白話 §4）：就通達諸法自性之相說，一種；二種五組——世間與出世間（與世間道相應／與出世間道相應）、有漏與無漏（成為諸漏之所緣／不成為，義同前對）、名之確定與色之確定（於四無色蘊之確定／於色蘊之確定）、喜俱與捨俱（二欲界善心與依五分法屬四禪之十六道心／二欲界善心與屬第五禪之四道心）、見地與修地（初道之慧／餘三道之慧）；三種四組、四種二組見 §05・§06。〔讀法〕「名之確定與色之確定」一對值得先記：想著手修觀的人，先確定名（四無色蘊）或先確定色（色蘊）——這正是本品其餘六單元的兩條入手路，也是第 18 品「見清淨」（名色之確定）的預告。
§05 慧之分別——三法四組 → 白話 §5
第一組：思所成（不從他聞、依自思惟而成）、聞所成（依聽聞而成）、修所成（依修習而成、已達安止）；引《分別論》之定義——於加行所安立之業處・技藝處・明處，或於業自作性、或於隨順於諦者「色是無常……識是無常」之隨順之忍、見、樂、覺、觀、審察法之忍，不從他聞得者為思所成，聞得者為聞所成，入定者之一切慧為修所成（白話 §5）。第二組：小所緣（緣欲界法）、大所緣（緣色無色界法——世間之觀）、無量所緣（緣涅槃——出世間之觀）。第三組：增益善巧（增益＝增長，二種：不利之減損・利益之生起；「我作意這些法時，未生不善不生、已生不善斷除；未生善生起、已生善增多廣大修習圓滿」——於此之慧擇法正見）、損減善巧（不增長，二種：利益之減損・不利之生起）、方便善巧（於令諸法生起之原因，當場轉起、應機而生之善巧）。第四組：內執取（取自己諸蘊而著手之觀慧）、外執取（取他人諸蘊或外在非根所繫之色）、內外執取（取二者）。〔讀法〕三所成的次第常被讀反：不是「先聞、後思、後修」的階梯，論主排的是思・聞・修，且定義各自獨立——重點在「入定者之一切慧是修所成」那一句：真正的慧是在定裡長出來的。增益善巧的引文則直接是四正勤的口訣。
§06 慧之分別——四諦智與四無礙解 → 白話 §6
四種二組（白話 §6）：四諦之智——於苦、於苦之集、於苦之滅、於趣向苦滅之道跡之智；四無礙解——義無礙解（於義之智）、法無礙解（於法之智）、詞無礙解（於彼法之詞之表詮之智）、辯無礙解（於諸智之智）。義＝因之果之稱謂（隨因而被到達證得獲得），分別說五法：從緣而生者・涅槃・所說之義・異熟・唯作；法＝緣之稱謂（安置轉起令得果者），分別說五法：能令果生起之因・聖道・所說・善・不善。阿毘達磨之分別：於苦之智是義無礙解、於苦之集之智是法無礙解；於因是法、於因之果是義；於已生已有諸法是義、於由之而生者是法；於老死是義、於老死之集是法……乃至於行之滅是義、於趣向行滅之道跡是法；知契經應頌乃至方廣是法無礙解，知各句所說之義是義無礙解；知何法是善是法無礙解、知其異熟是義無礙解。詞無礙解＝於自性語（摩揭陀語，一切有情之根本語）不錯亂之語用所得分別之智——聞「phasso vedanā」知是自性語、聞「phassā vedano」知非。辯無礙解＝以智為所緣而省察之智，或於上述諸智依其行處作用而廣為了知之智。〔讀法〕四無礙解的核心對子是「義／法」＝「果／因」：看見結果是義無礙解，看見原因是法無礙解——這一對後面在第 17 品緣起裡會反覆用到（老死是義、老死之集是法）。詞無礙解那個例子（phasso vedanā 合式、phassā vedano 不合式）是全書罕見的一處語法示例：合式與否唯在性・數之配。
§07 四無礙解之二地・五因與古師之七因 → 白話 §7
四無礙解於二處得分別：有學地與無學地（白話 §7）——上首弟子與大弟子在無學地；阿難長老、質多居士、曇彌優婆塞、優波離居士、久壽多羅優婆夷等在有學地。其明淨依五行相：證得（阿羅漢果之得）、聖典之通達（佛語之通達）、聽聞（恭敬鄭重聽法）、詢問（於聖典與義注中對難句義句之決擇之談）、宿世之加行（於過去諸佛教法中以往返之行直到隨順與種姓近處之觀之加行）。另有人說七緣：宿世之加行、多聞（種種論典與技藝處之善巧）、地方語（一百零一種語言之善巧，特別是摩揭陀語）、阿含（乃至只通達〈譬喻品〉那麼多的佛語）、詢問（乃至對一偈之義理決擇之問）、證得（入流性乃至阿羅漢果）、依止師（住多聞多辯才諸師之近處）、善友之具足。諸佛與辟支佛依宿世之加行與證得而得；諸弟子依這一切原因。為得無礙解沒有別立的業處修習之加行；有學者以有學果之解脫為究竟，無學者以無學果之解脫為究竟——如諸如來之十力，諸聖者之無礙解正以聖果而成就。〔讀法〕這一節有一句很容易被略過的重話：「為得無礙解，並沒有別立的業處修習之加行」——無礙解不是另一種可以練的技能，是聖果的副產品；能做的是備緣（多聞、地方語、詢問、依師、善友），果來了它就來。
§08 慧之地根體與五蘊之標名 → 白話 §8
「應當如何修習」（白話 §8）：蘊、處、界、根、諦、緣起等分類的諸法是慧之地；戒清淨與心清淨二清淨是根；見清淨、度疑清淨、道非道智見清淨、行道智見清淨、智見清淨五清淨是體。故應於作為地的諸法上依習誦與詢問作智的熟習，成就作為根的二清淨，於成就作為體的五清淨之中修習它——此是略說。廣說先就「地」：蘊＝五蘊——色蘊、受蘊、想蘊、行蘊、識蘊。〔讀法〕這一節是慧段全部的地圖：地（第 14–17 品：蘊處界根諦緣起）、根（已在戒定二段修好）、體（第 18–22 品：五清淨）。讀者拿到這張圖，第 14 到 22 品九品就不再是一堵牆。而「地」的第一塊土——五蘊——就從下一單元開始。
給一般讀者
慧段的第一課只需帶走三件事：其一，慧＝與善心相應的觀智，它的近因是定——不是讀書讀來的；其二，金匠之喻——想是看見顏色，識是知道那是錢，慧是辨得出真偽、產地、師匠——修慧是把「看」練到金匠的程度；其三，那張地圖——地（蘊處界根諦緣起）・根（戒淨心淨）・體（五清淨）。分類的名數（二法五組、三法四組、四法二組）不必背，知道有這張表即可。真正的拆解——色受想行識五堆各是什麼——從下一單元開始；你今天就能做的，是常常提醒自己：你叫做「我」的，是五個過程的暫時合流。
想讀本單元全文：白話 §1–§8 即慧之六問、前四問之答、地根體之安立與五蘊標名的全段逐段全譯。
Wisdom is not cleverness thought up; it is seeing according to reality in a mind made steady by concentration
The Big Picture — Why the Wisdom Division Begins by “Taking Apart”
The concentration division taught you to gather the mind into one point and ascend level by level—the subtraction of the earth kasiṇa, the near enemies of the divine abodes. The wisdom division changes direction: it no longer “gathers,” but “looks”—looking clearly at what this thing you call “I” actually is. Chapter Fourteen makes the opening incision: it takes “a person,” “a self,” and disassembles them into five heaps—materiality, feeling, perception, formations, and consciousness (the vernacular names them in §8; 14-02 through 14-05 unfold each aggregate). Every heap is a dependently arisen and ceasing process, without a master and without self. Here the measure used by this exposition appears at its deepest on the side of “wisdom”: the subtraction of the concentration division is “relinquishing even the joy and pleasure of jhāna”; the subtraction of the wisdom division is taking apart even the “I” who enjoys that pleasure, and discovering that it was never a single thing. The five aggregates are not a list to memorize but a surgical knife: they lay open the most stubborn grasping at “I” as five groups of ownerless parts. 〔Observation〕 This unit is the hand holding that knife. The Commentator poses six questions about “wisdom” (vernacular §1) and answers the first four (vernacular §§2–7): what wisdom is, in what sense it is wisdom, its characteristic/function/manifestation/proximate cause, and how many kinds it has. The fifth question, “How should it be developed?” opens wisdom’s soil, root, and body (vernacular §8); the first class of its soil, the five aggregates, is then treated through the remaining six units of this chapter. The sixth question, “What are its benefits?” is left for a later chapter.
§01 Opening the Discussion of Wisdom and Posing the Six Questions → Vernacular §1
Once the bhikkhu is endowed with the development of concentration, made firmer through benefits gained by direct knowledge, the concentration designated under the heading of “mind” in “A wise person, established in virtue, develops mind and wisdom” has been developed in every respect—wisdom should be developed next (vernacular §1). But wisdom has been stated too briefly; even understanding it is difficult, much less developing it. Hence six questions are posed: What is wisdom? In what sense is it wisdom? What are its characteristic, function, manifestation, and proximate cause? How many kinds? How is it developed? What are the benefits of developing it? 〔Reading〕 The opening sentence joins the book’s three divisions into one line: virtue (Chapters 1–2) → concentration (Chapters 3–13) → wisdom (beginning with Chapter 14). The six-question form exactly parallels the eight questions on concentration in Chapter 3 (03-01 vernacular §1)—whenever the Commentator opens a division, he first establishes its questions and then answers them in sequence. A reader who remembers that eight-question framework will not lose the way here.
§02 What Wisdom Is and in What Sense It Is Wisdom → Vernacular §2
“What is wisdom?”—Wisdom is of many kinds; explaining every kind would only produce distraction, so the treatise gives what is intended here alone: insight knowledge associated with wholesome consciousness is wisdom (vernacular §2). “In what sense is it wisdom?”—In the sense of “understanding”: knowing in many modes, distinguished from the modes of perceptual knowing and conscious knowing. Perception, consciousness, and wisdom are all forms of knowing. Perception merely perceives an object as “blue” or “yellow” and cannot reach the penetration of characteristics as “impermanent, suffering, and not-self.” Consciousness knows the object and reaches the penetration of characteristics but cannot rise farther to the manifestation of the path. Wisdom knows the object, reaches the penetration of characteristics, and rises farther to the manifestation of the path. The simile of a heap of coins on a money changer’s counter: the child whose understanding has not yet arisen knows only varied colors and long, square, or round shapes; the villager further knows, “This is what people use and regard as treasure,” but cannot distinguish genuine, false, and half-value coins; the money changer knows in every way—by looking, hearing the sound when struck, smelling, tasting, and weighing by hand, even knowing the village, town, city, mountain region, or riverbank where it was made and the master who made it. Perception is like the child seeing coins, consciousness like the villager, and wisdom like the money changer. Yet wisdom need not occur wherever perception and consciousness occur. When wisdom is present, the three are inseparable and cannot be distinguished by pulling them apart one by one, so wisdom is subtle and hard to see. Venerable Nāgasena tells King Milinda: the difficult thing the Blessed One has done is to declare the determination of immaterial mind and mental factors occurring with a single object—this is contact, this is feeling, this is perception, this is volition, this is mind. 〔Reading〕 Do not read the five aggregates as a natural-history classification. The money changer’s simile has already shown that wisdom has one purpose: to see through. It is not knowing a little more, but knowing deeply enough to discern genuine from false, penetrate characteristics, and reach as far as the path. The statement that “the three are inseparable, subtle, and hard to see” is a gentle reminder to the reader: in your own mind, you cannot tell which moment is perception, which is consciousness, and which is wisdom. The Commentator says that being able to distinguish them is the difficult thing done by the Blessed One. 〔Observation〕
§03 Wisdom’s Characteristic, Function, Manifestation, and Proximate Cause → Vernacular §3
Wisdom has penetration into the individual nature of dhammas as its characteristic, destruction of the darkness of delusion that conceals the individual nature of dhammas as its function, and non-delusion as its manifestation. According to the statement, “A person whose mind is concentrated knows and sees according to reality,” concentration is its proximate cause (vernacular §3). 〔Reading〕 The point is this: wisdom is not cleverness thought up; it is seeing according to reality in a mind made steady by concentration. Concentration is the proximate cause—this single statement gathers the eleven chapters of the concentration division into the prerequisite for wisdom. Without those eleven chapters, the “looking” from Chapter 14 onward would be mere thought.
§04 Classification of Wisdom—Five Dyads → Vernacular §4
“How many kinds of wisdom are there?” (vernacular §4): one kind with respect to its characteristic of penetrating the individual nature of dhammas; five dyads—mundane and supramundane (associated with a mundane path / associated with a supramundane path), with influxes and without influxes (can become an object of the influxes / cannot; in meaning the same as the preceding dyad), defining mentality and defining materiality (defining the four immaterial aggregates / defining the materiality aggregate), accompanied by joy and accompanied by equanimity (two wholesome sense-sphere consciousnesses plus sixteen path consciousnesses belonging to four jhānas under the fivefold method / two wholesome sense-sphere consciousnesses plus four path consciousnesses belonging to the fifth jhāna), and the plane of seeing and the plane of development (wisdom of the first path / wisdom of the other three paths). Four triads and two tetrads appear in §§05–06. 〔Reading〕 The dyad “defining mentality and defining materiality” is worth remembering now. A practitioner beginning insight first defines mentality—the four immaterial aggregates—or first defines materiality—the materiality aggregate. These are the two points of entry followed through the remaining six units of this chapter, and they foreshadow Chapter 18’s “purification of view,” the defining of mentality-and-materiality.
§05 Classification of Wisdom—Four Triads → Vernacular §5
The first triad: made by thinking (not heard from another, accomplished by personal thought), made by hearing (accomplished by hearing), and made by development (accomplished by development and arrived at absorption). The quoted definition from the Vibhaṅga says that, regarding fields of work, craft, and knowledge established by initiative, the ownership of kamma, or what accords with truth—“materiality is impermanent ... consciousness is impermanent”—acceptance, view, preference, realization, observation, consideration, or patient acceptance of dhammas that accords with this and is not gained by hearing from another is made by thinking; what is gained by hearing is made by hearing; all wisdom in a person who has entered concentration is made by development (vernacular §5). The second triad: limited object (sense-sphere dhammas), exalted object (fine-material- and immaterial-sphere dhammas—mundane insight), and measureless object (nibbāna—supramundane insight). The third triad: skill in increase (increase means growth, in two ways: diminution of the unbeneficial and arising of the beneficial; “when I attend to these dhammas, unarisen unwholesome states do not arise, arisen unwholesome states are abandoned, unarisen wholesome states arise, and arisen wholesome states increase, abound, develop, and reach fulfillment”—wisdom, investigation of dhammas, and right view concerning this), skill in decrease (non-growth, in two ways: diminution of the beneficial and arising of the unbeneficial), and skill in means (responsive skill arising then and there concerning the causes that make dhammas arise). The fourth triad: inward application (insight wisdom beginning with personal aggregates), outward application (beginning with another’s aggregates or external materiality not bound to a faculty), and inward-and-outward application (beginning with both). 〔Reading〕 The order of the three modes of acquisition is often read backward. This is not a staircase of “first hearing, then thinking, then development.” The Commentator orders them thinking, hearing, development, and defines each independently. The emphasis lies in the statement “all wisdom in a person who has entered concentration is made by development”: genuine wisdom grows within concentration. The quotation on skill in increase is directly a formula for the four right efforts.
§06 Classification of Wisdom—Knowledge of the Four Truths and the Four Discriminations → Vernacular §6
Two tetrads (vernacular §6): knowledge of the four truths—knowledge of suffering, its origin, its cessation, and the way leading to its cessation; and the four discriminations—discrimination of meaning (knowledge of meaning), discrimination of dhamma (knowledge of dhamma), discrimination of language (knowledge of the expression of the language concerning dhamma), and discrimination of perspicuity (knowledge of knowledges). Meaning is a designation for the result of a cause, reached, arrived at, and obtained through the cause; in detail, its five dhammas are the conditionally arisen, nibbāna, the meaning of what is spoken, result, and functional. Dhamma is a designation for a condition, which establishes, sets in motion, or brings about a result; in detail, its five dhammas are a cause producing a result, the noble path, what is spoken, the wholesome, and the unwholesome. The Abhidhamma distinguishes them as follows: knowledge of suffering is discrimination of meaning and knowledge of its origin discrimination of dhamma; knowledge of cause is dhamma, knowledge of the cause’s result is meaning; knowledge of arisen dhammas is meaning, knowledge of that through which they arose is dhamma; knowledge of aging-and-death is meaning, knowledge of its origin is dhamma ... through knowledge of the cessation of formations as meaning and knowledge of the way to their cessation as dhamma. Knowing the discourse, mixed prose and verse, and so forth through the detailed exposition is discrimination of dhamma; knowing the meaning of each sentence is discrimination of meaning. Knowing which dhammas are wholesome is discrimination of dhamma; knowing their results is discrimination of meaning. Discrimination of language is discriminative knowledge of unconfused natural expression—the Magadhan language, the root language of all beings: hearing “phasso vedanā,” the practitioner knows it is natural expression; hearing “phassā vedano,” the practitioner knows it is not. Discrimination of perspicuity is knowledge that reviews with knowledge as its object, or knowledge that understands the preceding knowledges in detail according to their domains and functions. 〔Reading〕 The core pair in the four discriminations is “meaning / dhamma” = “result / cause”: seeing a result is discrimination of meaning, and seeing its cause is discrimination of dhamma. This pair will recur throughout dependent origination in Chapter 17—aging-and-death is meaning, its origin is dhamma. The example in discrimination of language (“phasso vedanā” grammatical, “phassā vedano” ungrammatical) is a rare grammatical example in the whole work: the distinction lies solely in agreement of gender and number.
§07 The Two Planes, Five Causes, and the Ancients’ Seven Causes of the Four Discriminations → Vernacular §7
The four discriminations are distinguished on two planes, trainee and non-trainee (vernacular §7). Those of the chief disciples and great disciples are on the non-trainee plane; those of Venerable Ānanda, the householder Citta, the lay follower Dhammika, the householder Upāli, the laywoman Khujjuttarā, and others are on the trainee plane. They become clear through five modes: attainment (attaining arahant fruition), mastery of scripture (mastery of the Buddha’s word), hearing (listening to the Dhamma respectfully and attentively), inquiry (discussion distinguishing difficult passages and passages of meaning in scripture and commentary), and prior practice (insight practice in the teachings of past Buddhas, carried through a course of going and returning to the proximity of conformity and change-of-lineage). Others give seven conditions: prior practice, great learning (skill in various treatises and crafts), regional language (skill in one hundred and one languages, especially Magadhan), scripture (mastery of the Buddha’s word even if only as much as the Chapter of Similes), inquiry (a question distinguishing the meaning even of a single stanza), attainment (the state of a stream-enterer through arahant fruition), reliance on a teacher (dwelling near learned and eloquent teachers), and possession of good friends. Buddhas and paccekabuddhas attain the discriminations by prior practice and attainment; disciples attain them through all these causes. There is no separately established meditation-subject practice for attaining the discriminations. For a trainee, they culminate in liberation through a trainee’s fruition; for a non-trainee, in liberation through a non-trainee’s fruition. Just as the ten powers of Tathāgatas are accomplished through the fruit of awakening, the discriminations of noble ones are accomplished through noble fruition. 〔Reading〕 This section contains an easily overlooked, forceful statement: “There is no separately established meditation-subject practice for attaining the discriminations.” The discriminations are not another skill that can be trained; they are a by-product of noble fruition. What can be done is to prepare the conditions—great learning, regional languages, inquiry, teachers, and good friends. When the fruit comes, they come with it.
§08 Wisdom’s Soil, Root, and Body, and the Naming of the Five Aggregates → Vernacular §8
“How should it be developed?” (vernacular §8): dhammas classified as aggregates, bases, elements, faculties, truths, dependent origination, and so on are wisdom’s soil. The two purifications, purification of virtue and purification of mind, are its root. The five purifications—purification of view, purification by overcoming doubt, purification by knowledge and vision of what is and is not the path, purification by knowledge and vision of the way, and purification by knowledge and vision—are its body. Thus familiarity with knowledge should be cultivated through recitation and inquiry concerning the dhammas that form the soil, the two purifications that form the root should be accomplished, and wisdom should be developed while the five purifications that form the body are accomplished. This is the brief account. The detailed account begins with the “soil”: aggregates means the five aggregates—the materiality aggregate, feeling aggregate, perception aggregate, formations aggregate, and consciousness aggregate. 〔Reading〕 This section is the map of the entire wisdom division: soil (Chapters 14–17: aggregates, bases, elements, faculties, truths, dependent origination), root (already developed in the divisions on virtue and concentration), and body (Chapters 18–22: the five purifications). With this map in hand, the nine chapters from 14 through 22 are no longer a wall. The first patch of “soil”—the five aggregates—begins in the next unit.
For the General Reader
The first lesson of the wisdom division asks you to carry away only three things. First, wisdom is insight knowledge associated with wholesome consciousness, and its proximate cause is concentration—it is not acquired from reading. Second, remember the money changer’s simile: perception sees color, consciousness knows the object is money, and wisdom distinguishes genuine from false, its place of origin, and its maker—developing wisdom trains “looking” to the money changer’s level. Third, remember the map: soil (aggregates, bases, elements, faculties, truths, dependent origination), root (purification of virtue and of mind), and body (the five purifications). You do not need to memorize the enumerations—five dyads, four triads, and two tetrads; knowing that the table exists is enough. The actual disassembly—what each of the five heaps, materiality, feeling, perception, formations, and consciousness, is—begins in the next unit. What you can do today is remind yourself often: what you call “I” is the temporary confluence of five processes.
To read this unit in full: Vernacular §§1–8 provide the complete, section-by-section translation of the six questions on wisdom, the answers to the first four, the establishment of soil, root, and body, and the naming of the five aggregates.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 行 4 個，為本品七單元中最多者——其一為品題行 ### 14. Khandhaniddeso（品之標，不入篇名），餘三為本篇之三小節題：### Paññākathā・### Paññāpabhedakathā・### Paññābhūmi-mūla-sarīravavatthānaṃ。本單元之讀者面題取其首（Paññākathā）而其幅涵三——科題與本篇之全幅不同度，誌其實。
段號域 譯底欄之段號自〔CSCD §421〕至〔CSCD §431〕，實落段號 11 個，號序連續無缺。本篇於譯底欄之幅為 15,508 位元組。
本品段號無缺之正面記載 本品全七單元之段號域為〔CSCD §421〕至〔CSCD §509〕，八十九號逐號連續，無一缺、無一重（本欄實測，逐單元反查譯底欄）。本品遂無「缺號之誌」可入本檔目三——如實記其無，不代補、不代誌其因。
篇內三節之分 三節之幅實測 4,356／10,210／918 位元組（品題行 22 位元組與其後之空行不入三數）：
### Paññākathā 慧之四問與其答〔CSCD §421〕–〔CSCD §424〕・
### Paññāpabhedakathā 慧之分別〔CSCD §425〕–〔CSCD §429〕・
### Paññābhūmi-mūla-sarīravavatthānaṃ 慧之地根體之安立〔CSCD §430〕–〔CSCD §431〕。
六問一提之式 〔CSCD §421〕末以六問一氣提之——首三問作 Kā paññā, kenaṭṭhena paññā, kānassā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni，後三問作 katividhā paññā, kathaṃ bhāvetabbā, paññābhāvanāya ko ānisaṃsoti?（六問於譯底欄為一句，本目分二截而錄，不並錄其全句）。其答之所在，本欄逐一反查譯底欄：第一問答於〔CSCD §422〕（Tatridaṃ vissajjanaṃ, kā paññāti）・第二問答於〔CSCD §423〕（Kenaṭṭhena paññāti pajānanaṭṭhena paññā）・第三問答於〔CSCD §424〕（Kānassā⋯lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti ettha pana）・第四問答於〔CSCD §425〕至〔CSCD §429〕（Katividhā paññāti）・第五問之答起於〔CSCD §430〕（Kathaṃ bhāvetabbāti ettha pana）而論自標其為總（Ayamettha saṅkhepo）、其廣說起於〔CSCD §431〕（Ayaṃ pana vitthāro）。
第六問之答不在本篇 第六問 paññābhāvanāya ko ānisaṃsoti? 之答，本篇乃至本單元皆無——本欄以 ānisaṃs 逐字通掃本單元，唯 2 見，其一在此問之內，其一在〔CSCD §421〕之 adhigatānisaṃsāya（承前品定之修習所得之功德），皆非其答。論未於本篇立說；其答是否在後品，本欄不查、不代考定。
前後接點 前承定之修習：本篇首句 Idāni⋯abhiññāvasena adhigatānisaṃsāya thiratarāya samādhibhāvanāya samannāgatena bhikkhunā 自標定已修竟，並以 cittasīsena niddiṭṭho samādhi sabbākārena bhāvito hoti 收前段、以 Tadanantarā pana paññā bhāvetabbā 開本段——論自標其為定慧二段之接縫。後接色蘊之單元：本篇收句 ettha khandhāti pañca khandhā rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandhoti 立五蘊之名而止，次單元即以 Tattha yaṃ kiñci sītādīhi ruppanalakkhaṇaṃ 逐字承之而釋色蘊——論自標之續。
movement 品夾《總覽》繫本單元於 §A〈慧，及「慧之地」〉與 §B〈「蘊」義與十一種分別〉二節；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。另誌：§B 之三事於譯底欄之文序上分落三單元（五蘊列名在本篇之末段〔CSCD §431〕、十一相自成一科〔CSCD §493〕起、聚義在品末決擇〔CSCD §504〕起），本目誌其實而不代裁其歸屬。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品已立之讀不重解——本篇所涉之既立詞為 lokiya／lokuttara（世間／出世間）・parittārammaṇa／appamāṇārammaṇa（小所緣／無量所緣）・paripucchā（詢問）・sacca（諦）・bhūmi（地）・somanassa（喜）・upekkhāsahagata（捨俱）・kāmāvacara／rūpāvacara／arūpāvacara（欲界／色界／無色界）。以下唯列本篇新出者。
慧之自體與其三辨〔CSCD §422〕–〔CSCD §424〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| paññā | 慧 | 本品之所釋；論自限其所取之義：idha adhippetameva sandhāya vadāma | 〔CSCD §422〕 |
| kusalacittasampayuttaṃ vipassanāñāṇaṃ | 與善心相應之觀智 | 論之定義句，本品「慧」之界即此 | 〔CSCD §422〕 |
| pajānana | 了知 | 論自釋 pajānanaṭṭhena paññā；其界為 sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānanaṃ | 〔CSCD §423〕 |
| sañjānana／vijānana | 想知／識知 | 慧所別於想與識之二行相；論以三者同為知（samānepi jānanabhāve）而其能不等 | 〔CSCD §423〕 |
| lakkhaṇapaṭivedha | 通達相 | 想所不能、識所能之界 | 〔CSCD §423〕 |
| maggapātubhāva | 道之現起 | 唯慧所能至之第三階 | 〔CSCD §423〕 |
| avinibbhutta・alabbhaneyyanānatta | 不相離・不可得其異 | 三者於一所緣俱轉時之相；論以之判慧為 sukhumā duddasā（微細難見） | 〔CSCD §423〕 |
| dhammasabhāvapaṭivedha | 通達諸法自性 | 慧之相 | 〔CSCD §424〕 |
| mohandhakāraviddhaṃsana | 摧破癡闇 | 慧之味（用）；全語作 dhammānaṃ sabhāvapaṭicchādakamohandhakāraviddhaṃsanarasā | 〔CSCD §424〕 |
| asammoha | 無癡 | 慧之現起 | 〔CSCD §424〕 |
慧之分別——二法五組〔CSCD §425〕–〔CSCD §426〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| sāsava／anāsava | 有漏／無漏 | 第二雙；論自誌其於義即世間出世間（Atthato panesā lokiyalokuttarāva hoti） | 〔CSCD §426〕 |
| nāmavavatthāpanapaññā／rūpavavatthāpanapaññā | 名之確定之慧／色之確定之慧 | 第三雙；前者所確定者為 catunnaṃ arūpakkhandhānaṃ | 〔CSCD §425〕–〔CSCD §426〕 |
| somanassasahagatā | 喜俱 | 第四雙之前目 | 〔CSCD §426〕 |
| dassanabhūmi／bhāvanābhūmi | 見地／修地 | 第五雙；前者為初道之慧，後者為餘三道之慧 | 〔CSCD §426〕 |
慧之分別——三法四組〔CSCD §427〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| cintāmayā／sutamayā／bhāvanāmayā | 思所成／聞所成／修所成 | 第一三法；論引義注之分別而立 | 〔CSCD §427〕 |
| mahaggatārammaṇā | 大所緣 | 第二三法之中目；論判其為 lokiyavipassanā | 〔CSCD §427〕 |
| āyakosalla／apāyakosalla／upāyakosalla | 增益善巧／損減善巧／方便善巧 | 第三三法；論自釋 āyo nāma vuddhi・Apāyoti pana avuddhi | 〔CSCD §427〕 |
| ajjhattābhinivesā／bahiddhābhinivesā／ajjhattabahiddhābhinivesā | 內執取／外執取／內外執取 | 第四三法；依所取之蘊為己為他而分 | 〔CSCD §427〕 |
| anindriyabaddharūpa | 非根所繫之色 | 外執取之所取之一 | 〔CSCD §427〕 |
慧之分別——四法二組〔CSCD §428〕–〔CSCD §429〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| atthapaṭisambhidā | 義無礙解 | 四無礙解之一；論自釋 attha 為 hetuphalassetaṃ adhivacanaṃ，其開為五 | 〔CSCD §428〕 |
| dhammapaṭisambhidā | 法無礙解 | 論自釋 dhamma 為 paccayassetaṃ adhivacanaṃ，其開亦為五 | 〔CSCD §428〕 |
| niruttipaṭisambhidā | 詞無礙解 | 其所緣為 sabhāvanirutti；論以 phasso vedanā 為合式之例、Phassā vedano 為不合式之例 | 〔CSCD §428〕 |
| paṭibhānapaṭisambhidā | 辯無礙解 | 以智為所緣之智（ñāṇārammaṇaṃ ñāṇaṃ） | 〔CSCD §428〕 |
| sabhāvanirutti | 自性語 | 論並繫之於 māgadhikāya sabbasattānaṃ mūlabhāsāya | 〔CSCD §428〕 |
| sekkhabhūmi／asekkhabhūmi | 有學地／無學地 | 四無礙解所分之二地 | 〔CSCD §429〕 |
| adhigama・pariyatti・savana・pubbayoga | 證得・聖典之通達・聽聞・宿世之加行 | 令無礙解明淨之五因中之四（第五 paripucchā 既立，不重列）；論各自釋其界 | 〔CSCD §429〕 |
| bāhusacca・desabhāsā・āgama・garusannissaya・mittasampatti | 多聞・地方語・阿含・依止師・善友之具足 | 古師偈所出之七因中，本篇新出之五 | 〔CSCD §429〕 |
| vimokkhantikā | 究竟解脫之 | 論之結：無礙解之得繫於有學果與無學果，別無 pāṭiyekko kammaṭṭhānabhāvanānuyogo | 〔CSCD §429〕 |
慧之地根體〔CSCD §430〕–〔CSCD §431〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| khandha | 蘊 | 慧地六類之首；本品所釋者即此 | 〔CSCD §430〕–〔CSCD §431〕 |
| āyatana・dhātu・indriya・paṭiccasamuppāda | 處・界・根・緣起 | 慧地六類之餘；論以一複合詞 khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā 總攝而以 ādi（等）收之，未於本篇更列 | 〔CSCD §430〕 |
| bhūmi・mūla・sarīra | 地・根・體 | 本篇末節之三分：地＝所緣之諸法、根＝戒與心二清淨、體＝後五清淨 | 〔CSCD §430〕 |
| sīlavisuddhi・cittavisuddhi | 戒清淨・心清淨 | 「根」之二 | 〔CSCD §430〕 |
| diṭṭhivisuddhi・kaṅkhāvitaraṇavisuddhi・maggāmaggañāṇadassanavisuddhi・paṭipadāñāṇadassanavisuddhi・ñāṇadassanavisuddhi | 見清淨・度疑清淨・道非道智見清淨・行道智見清淨・智見清淨 | 「體」之五 | 〔CSCD §430〕 |
| uggahaparipucchā | 習誦與詢問 | 於地諸法作 ñāṇaparicaya 之法 | 〔CSCD §430〕 |
| rūpakkhandha・vedanākkhandha・saññākkhandha・saṅkhārakkhandha・viññāṇakkhandha | 色蘊・受蘊・想蘊・行蘊・識蘊 | 本篇收句所立之五名，即本品後六單元之目 | 〔CSCD §431〕 |
本編既有校讀須併觀之三處 ①既有校讀之 §A 立慧之四事作「相：通達諸法自性・用：摧破覆蔽諸法自性之癡闇・現：無癡・近因：定」，與譯底欄〔CSCD §424〕之四語逐一相合，定讀逐字保入。②既有校讀之 §A 列慧地作「蘊、處、界、根、諦、緣起六類」，而譯底欄〔CSCD §430〕之語為 khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmi——其複合詞之末目為 ādi（等），故譯底欄之列為開放之列而非閉合之六；本目誌其實，不代裁。③既有校讀之 §A 未及慧之分別全節（〔CSCD §425〕至〔CSCD §429〕之二法五組・三法四組・四法二組）、未及四無礙解、亦未及「根體」之七清淨。本目誌其實，不代補於彼。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 Porāṇā／porāṇā 零命中（本品唯〔CSCD §434〕之色蘊單元一見）。方括注唯二式（[§NN] 段號 11 個與版頁記 16 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
本欄自出之一處引號不對稱 全篇 '' 實測 37 處為奇數；其不成對者為〔CSCD §423〕末所引那先之語——其內層之單引號 'Dukkaraṃ, mahārāja, bhagavatā kataṃ⋯idaṃ citta'''nti 以三連撇收，而其起處作單撇，內外二層之標識遂不相配。誌之不改、不代綴。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。「本文自標之出處」欄之括注逐字照錄，不代譯其經名。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §423〕 | Tenāha āyasmā nāgaseno ''dukkaraṃ, mahārāja, bhagavatā kata''nti. | 那先之答：無色之心心所於一所緣俱轉而能確定其為觸為受為想為思為心，此為難為之事——論以之證慧之微細難見 | (mi. pa. 2.7.16) |
| 〔CSCD §424〕 | ''Samāhito yathābhūtaṃ jānāti passatī''ti | 定為慧之近因之據 | (a. ni. 10.2) |
| 〔CSCD §427〕 | Vuttañhetaṃ –／''Tattha katamā cintāmayā paññā? | 思所成・聞所成・修所成三慧之分別 | (vibha. 768) |
| 〔CSCD §427〕 | Yathāha –／''Tattha katamaṃ āyakosallaṃ? | 增益善巧之分別 | (vibha. 771) |
| 〔CSCD §427〕 | Yathāha ''tattha katamaṃ apāyakosallaṃ? | 損減善巧之分別；論唯引其首句而以 ādi 略之 | (vibha. 771) |
| 〔CSCD §427〕 | Yathāha – ''sabbāpi tatrupāyā paññā upāyakosalla''nti | 方便善巧之分別 | (vibha. 771) |
| 〔CSCD §428〕 | Vuttañhetaṃ – ''atthe ñāṇaṃ atthapaṭisambhidā. | 四無礙解之定型句 | (vibha. 718) |
| 〔CSCD §428〕 | Ayameva hi attho abhidhamme –／''Dukkhe ñāṇaṃ atthapaṭisambhidā. | 義法二無礙解於阿毘達磨之廣分別——本篇最長之引 | (vibha. 719 ādayo) |
| 〔CSCD §429〕 | Apare āhu –／''Pubbayogo bāhusaccaṃ, desabhāsā ca āgamo; | 無礙解之七因之偈——他說，論引之而不判，並逐語自釋其七 | 無（自標為他說而不繫號） |
引式之數〔本欄實測〕 Yathāha 3 處（皆在三善巧之段）・Vuttañhetaṃ 2 處（三慧與四無礙解各一）・Vuttampi cetaṃ・Tena vuttaṃ・Porāṇā・kira 俱零命中。本文自標之圓括注出處 8 處，其分布為 vibha. 6・mi. pa. 1・a. ni. 1——《分別論》獨佔其六，為本篇引據之主源。此數唯就本篇之域，不及全書。
論主二度自限其說之界 ①〔CSCD §422〕Taṃ sabbaṃ vibhāvayituṃ ārabbhamānaṃ vissajjanaṃ adhippetañceva atthaṃ na sādheyya, uttari ca vikkhepāya saṃvatteyya——論自陳慧之種類無量，盡釋之則失其所欲而反致散亂，故唯取本品所需之一義。②〔CSCD §429〕Paṭisambhidāppattiyā ca pāṭiyekko kammaṭṭhānabhāvanānuyogo nāma natthi——論自判無礙解之得無別立之業處可修。二處皆論主自陳，本目逐字錄其位而不代評。
他說之標識一式 Apare āhu（另有人如是說，指七因之偈）——本篇唯此一式；Keci pana・Apare 之他式於本篇零命中（其式見於色蘊之單元〔CSCD §434〕）。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻 本篇之 viya（詞界）2 見、連聲之比況形 2 見、sadisa 諸形 零命中——為本品七單元中比況語最疏之篇之一。四見盡屬同一喻，即金匠之喻。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §423〕 | Yathā hi heraññikaphalake ṭhapitaṃ kahāpaṇarāsiṃ eko ajātabuddhidārako, eko gāmikapuriso, eko heraññikoti tīsu janesu passamānesu | 錢肆之上三人共觀一堆錢——立喻之總標 |
| 〔CSCD §423〕 | Saññā hi ajātabuddhino dārakassa kahāpaṇadassanaṃ viya hoti | 如稚子之見錢——想唯取其現起之相 |
| 〔CSCD §423〕 | Viññāṇaṃ gāmikassa purisassa kahāpaṇadassanamiva hoti | 如村人之見錢——識兼通達其相 |
| 〔CSCD §423〕 | Paññā heraññikassa kahāpaṇadassanamiva hoti | 如金匠之見錢——慧更能至道之現起 |
乙・修辭之可核觀察 ①本篇之骨為問答之式：? 全篇實測 7 見，其六在論主自設之問（六問之提一・Kimidaṃ pajānanaṃ nāma? 一・三善巧之分別內之 Tattha katamaṃ āyakosallaṃ?・''tattha katamaṃ apāyakosallaṃ?・Tattha katamā cintāmayā paññā?・Katame dhammā kusalā?），其一在所引那先之對問（Kiṃ, bhante, nāgasena bhagavatā dukkaraṃ katanti?）。②Tattha 之提示語為分別諸法之框，全篇實測 10 見（另有小寫之 tattha 3 見，皆在所引之《分別論》文之內）。③分別之收束式（Evaṃ／evaṃ 起、vasena 承所分之目、duvidhā／tividhā／catubbidhā 收）逐組一收，實測 10 見（五雙・四三法・四諦智一組）；第十一組（四無礙解）之收獨作 imā paṭisambhidā sandhāya vuttaṃ catupaṭisambhidāvasena catubbidhāti 而不用其式——十一組之中十組同式，一組別式。④…pe… 省略式 7 見，皆在所引之《分別論》文之內，論引長段而以之略其中。⑤偈頌 1 首 3 行（七因之偈，縮排四空格）；所引之經論塊 3 處（縮排二空格）——四空格＝偈、二空格＝引塊之二式於本品七單元一貫（本欄逐單元實測）。⑥Kasmā? 自問零命中。⑦本篇無事例（人事之比況）——所引之那先與阿難等人名皆在引文之內，非論主自舉之事例。
以上諸數唯就本篇之域實測，不及全書。
六、章內互讀
每指皆帶段號錨；所指之處唯就本篇文中可核之名相立——本篇之段號與章§二系不明對映，故所指不繫章§，亦不推估換算。不代考定。
| 本篇之處 | 所指 | 可核之由 |
|---|---|---|
〔CSCD §431〕 ettha khandhāti pañca khandhā rūpakkhandho | 色蘊之單元〔CSCD §432〕 | 五蘊之名於此立，次單元逐字承之而以 ruppanalakkhaṇaṃ 釋其首 |
〔CSCD §423〕 Saññāviññāṇapaññānaṃ hi samānepi jānanabhāve | 識蘊之單元〔CSCD §451〕・受想二蘊之單元〔CSCD §457〕 | 想與識之界於彼二篇各以 sañjānanalakkhaṇaṃ／vijānanalakkhaṇaṃ 逐字立，本篇先以三者之能之淺深立其辨 |
〔CSCD §425〕 nāmarūpavavatthāpanavasena | 慧之地根體之末節〔CSCD §430〕 | 名色之確定即「體」之首清淨（見清淨）之事，本篇二處相貫而論未於此明繫 |
〔CSCD §426〕 catunnaṃ arūpakkhandhānaṃ vavatthāpane paññā | 受想二蘊之單元〔CSCD §456〕・行蘊之單元〔CSCD §458〕・識蘊之單元〔CSCD §451〕 | 四無色蘊即受想行識，其逐一之確定在彼三篇 |
〔CSCD §430〕 Sīlavisuddhi ceva cittavisuddhi cāti imā dve visuddhiyo mūlaṃ | 本書戒定二分之諸品 | 論自標慧之根在前二分之所成，而不重錄其品名——本目誌其實，不代考定其品 |
〔CSCD §424〕 samādhi tassā padaṭṭhānaṃ | 行蘊之單元〔CSCD §463〕 | 彼篇以 avisāralakkhaṇo, avikkhepalakkhaṇo vā 逐字釋定之相，與本篇以定為慧之近因相承 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit’s base text is CSCD (internal and not published). Every Pāli item in this layer is taken verbatim from the base-text column in this unit’s source file. A single locus form is used: 〔CSCD §NN〕, checkable verbatim against the base-text column. This chapter has no in-house Pāli aligned by page, so page ranges are not recorded.
Titles The base-text column contains four ### lines, more than any of this chapter’s seven units. The first is the chapter-title line ### 14. Khandhaniddeso (a chapter marker, not a unit title); the other three are the titles of this unit’s three subsections: ### Paññākathā・### Paññāpabhedakathā・### Paññābhūmi-mūla-sarīravavatthānaṃ. The reader-facing title of this unit takes the first (Paññākathā) while its scope covers all three—the section title and the unit’s full extent are not coextensive; this is recorded as found.
Paragraph-number range The base-text column runs from 〔CSCD §421〕 through 〔CSCD §431〕, containing eleven paragraph numbers, continuous with none missing. The span of this unit in the base-text column is 15,508 bytes.
Positive record that this chapter’s paragraph numbers have no gaps Across all seven units, this chapter’s paragraph-number range is 〔CSCD §421〕 through 〔CSCD §509〕: all eighty-nine numbers are strictly continuous, with none missing and none duplicated (measured in this column by checking each unit’s base-text column). Consequently this chapter has no “record of a missing number” for Section III of this file—its absence is recorded as found, without supplying or explaining anything on its behalf.
Division into three sections within the unit The measured spans of the three sections are 4,356／10,210／918 bytes (the 22-byte chapter-title line and the blank line following it are excluded from the three figures):
### Paññākathā the four questions on wisdom and their answers 〔CSCD §421〕–〔CSCD §424〕・
### Paññāpabhedakathā classification of wisdom 〔CSCD §425〕–〔CSCD §429〕・
### Paññābhūmi-mūla-sarīravavatthānaṃ establishing wisdom’s soil, root, and body 〔CSCD §430〕–〔CSCD §431〕.
Form of posing the six questions together At the end of 〔CSCD §421〕 the six questions are posed in one sequence—the first three as Kā paññā, kenaṭṭhena paññā, kānassā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni, and the latter three as katividhā paññā, kathaṃ bhāvetabbā, paññābhāvanāya ko ānisaṃsoti? (the six questions form one sentence in the base-text column; this section records it in two excerpts rather than reproducing the whole sentence together). Each answer was checked individually against the base-text column: the first is answered in 〔CSCD §422〕 (Tatridaṃ vissajjanaṃ, kā paññāti); the second in 〔CSCD §423〕 (Kenaṭṭhena paññāti pajānanaṭṭhena paññā); the third in 〔CSCD §424〕 (Kānassā⋯lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti ettha pana); the fourth in 〔CSCD §425〕 through 〔CSCD §429〕 (Katividhā paññāti); and the fifth begins to be answered in 〔CSCD §430〕 (Kathaṃ bhāvetabbāti ettha pana), where the treatise itself labels the account a summary (Ayamettha saṅkhepo), with its detailed treatment beginning in 〔CSCD §431〕 (Ayaṃ pana vitthāro).
The answer to the sixth question is not in this unit The answer to the sixth question, paññābhāvanāya ko ānisaṃsoti?, does not occur in this unit or anywhere in this unit’s three-part span. A verbatim scan of the entire unit for ānisaṃs yields only two occurrences: one inside this question and the other in adhigatānisaṃsāya in 〔CSCD §421〕 (the benefits gained from the preceding development of concentration); neither is its answer. The treatise gives no account of it in this unit. Whether its answer occurs in a later chapter is not investigated or determined on its behalf in this column.
Connections before and after The preceding connection is the development of concentration. The unit’s opening sentence, Idāni⋯abhiññāvasena adhigatānisaṃsāya thiratarāya samādhibhāvanāya samannāgatena bhikkhunā, itself marks that concentration has been fully developed; it closes the previous division with cittasīsena niddiṭṭho samādhi sabbākārena bhāvito hoti and opens this one with Tadanantarā pana paññā bhāvetabbā—the treatise itself marks this as the seam between the concentration and wisdom divisions. The following connection is the unit on the materiality aggregate. This unit ends by naming the five aggregates in ettha khandhāti pañca khandhā rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandhoti; the next unit directly continues it with Tattha yaṃ kiñci sītādīhi ruppanalakkhaṇaṃ and explains the materiality aggregate—a continuation marked by the treatise itself.
Movement The chapter’s accompanying Overview links this unit to §A, “Wisdom and the ‘soil of wisdom,’” and §B, “The Meaning of ‘Aggregate’ and Eleven Classifications.” The chapter sections linked there can be seen verbatim in that table and are not reproduced or excerpted here—the mapping between paragraph numbers and chapter sections is unknown and is neither estimated nor converted. A further fact is recorded: the three matters in §B occur in textual order across three units in the base-text column (the five aggregates are named at the end of this unit in 〔CSCD §431〕; the eleven aspects begin as their own category in 〔CSCD §493〕; and the meaning of “heap” appears in the final determination of the chapter beginning at 〔CSCD §504〕). This section records the fact without deciding their assignment on its behalf.
II. Terms and Renderings
This section records only this unit’s usages and locations; fixed readings of terms follow the normative glossary, and this section does not decide terms not fixed there. Readings established in preceding chapters are not explained again. Previously established terms appearing here are lokiya／lokuttara (mundane／supramundane)・parittārammaṇa／appamāṇārammaṇa (limited object／measureless object)・paripucchā (inquiring)・sacca (truth)・bhūmi (soil)・somanassa (joy)・upekkhāsahagata (accompanied by equanimity)・kāmāvacara／rūpāvacara／arūpāvacara (sense sphere／fine-material sphere／immaterial sphere). Only terms new in this unit are listed below.
Wisdom in itself and its distinction from two other modes 〔CSCD §422〕–〔CSCD §424〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| paññā | wisdom | What this chapter explains; the treatise itself limits the meaning it takes up: idha adhippetameva sandhāya vadāma | 〔CSCD §422〕 |
| kusalacittasampayuttaṃ vipassanāñāṇaṃ | insight knowledge associated with wholesome consciousness | The treatise’s defining statement; this is the scope of “wisdom” in this chapter | 〔CSCD §422〕 |
| pajānana | understanding | The treatise explains pajānanaṭṭhena paññā; its scope is sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānanaṃ | 〔CSCD §423〕 |
| sañjānana／vijānana | perceptual knowing／conscious knowing | The two modes of perception and consciousness from which wisdom is distinguished; the treatise states that all three alike are knowing (samānepi jānanabhāve) but have unequal capacities | 〔CSCD §423〕 |
| lakkhaṇapaṭivedha | penetration of characteristics | The limit perception cannot reach but consciousness can | 〔CSCD §423〕 |
| maggapātubhāva | manifestation of the path | The third stage that only wisdom can reach | 〔CSCD §423〕 |
| avinibbhutta・alabbhaneyyanānatta | inseparable・their difference cannot be obtained | The character of the three when occurring together with a single object; on this basis the treatise judges wisdom to be sukhumā duddasā (subtle and hard to see) | 〔CSCD §423〕 |
| dhammasabhāvapaṭivedha | penetration into the individual nature of dhammas | Wisdom’s characteristic | 〔CSCD §424〕 |
| mohandhakāraviddhaṃsana | destruction of the darkness of delusion | Wisdom’s function; the full expression is dhammānaṃ sabhāvapaṭicchādakamohandhakāraviddhaṃsanarasā | 〔CSCD §424〕 |
| asammoha | non-delusion | Wisdom’s manifestation | 〔CSCD §424〕 |
Classification of wisdom—five dyads 〔CSCD §425〕–〔CSCD §426〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| sāsava／anāsava | with influxes／without influxes | The second dyad; the treatise records that in meaning it is simply mundane and supramundane (Atthato panesā lokiyalokuttarāva hoti) | 〔CSCD §426〕 |
| nāmavavatthāpanapaññā／rūpavavatthāpanapaññā | wisdom that defines mentality／wisdom that defines materiality | The third dyad; what the former defines is catunnaṃ arūpakkhandhānaṃ | 〔CSCD §425〕–〔CSCD §426〕 |
| somanassasahagatā | accompanied by joy | The first member of the fourth dyad | 〔CSCD §426〕 |
| dassanabhūmi／bhāvanābhūmi | plane of seeing／plane of development | The fifth dyad; the former is the wisdom of the first path and the latter the wisdom of the remaining three paths | 〔CSCD §426〕 |
Classification of wisdom—four triads 〔CSCD §427〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| cintāmayā／sutamayā／bhāvanāmayā | made by thinking／made by hearing／made by development | The first triad; the treatise establishes it by quoting the distinction from the commentary | 〔CSCD §427〕 |
| mahaggatārammaṇā | exalted object | The middle member of the second triad; the treatise identifies it as lokiyavipassanā | 〔CSCD §427〕 |
| āyakosalla／apāyakosalla／upāyakosalla | skill in increase／skill in decrease／skill in means | The third triad; the treatise itself explains āyo nāma vuddhi・Apāyoti pana avuddhi | 〔CSCD §427〕 |
| ajjhattābhinivesā／bahiddhābhinivesā／ajjhattabahiddhābhinivesā | inward application／outward application／inward-and-outward application | The fourth triad, distinguished according to whether the aggregates taken up are personal or another’s | 〔CSCD §427〕 |
| anindriyabaddharūpa | materiality not bound to a faculty | One of the objects of outward application | 〔CSCD §427〕 |
Classification of wisdom—two tetrads 〔CSCD §428〕–〔CSCD §429〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| atthapaṭisambhidā | discrimination of meaning | One of the four discriminations; the treatise itself explains attha as hetuphalassetaṃ adhivacanaṃ, and unfolds it into five | 〔CSCD §428〕 |
| dhammapaṭisambhidā | discrimination of dhamma | The treatise itself explains dhamma as paccayassetaṃ adhivacanaṃ, and likewise unfolds it into five | 〔CSCD §428〕 |
| niruttipaṭisambhidā | discrimination of language | Its object is sabhāvanirutti; the treatise gives phasso vedanā as the grammatical example and Phassā vedano as the ungrammatical example | 〔CSCD §428〕 |
| paṭibhānapaṭisambhidā | discrimination of perspicuity | Knowledge taking knowledge as its object (ñāṇārammaṇaṃ ñāṇaṃ) | 〔CSCD §428〕 |
| sabhāvanirutti | natural expression | The treatise also connects it with māgadhikāya sabbasattānaṃ mūlabhāsāya | 〔CSCD §428〕 |
| sekkhabhūmi／asekkhabhūmi | plane of trainees／plane of non-trainees | The two planes on which the four discriminations are distinguished | 〔CSCD §429〕 |
| adhigama・pariyatti・savana・pubbayoga | attainment・mastery of scripture・hearing・prior practice | Four of the five causes that clarify the discriminations (the fifth, paripucchā, is already established and is not listed again); the treatise explains the scope of each | 〔CSCD §429〕 |
| bāhusacca・desabhāsā・āgama・garusannissaya・mittasampatti | great learning・regional language・scripture・reliance on a teacher・possession of good friends | Five terms new in this unit among the ancients’ seven causes stated in the stanza | 〔CSCD §429〕 |
| vimokkhantikā | culminating in liberation | The treatise’s conclusion: attaining the discriminations is tied to trainee and non-trainee fruition, with no separate pāṭiyekko kammaṭṭhānabhāvanānuyogo | 〔CSCD §429〕 |
Wisdom’s soil, root, and body 〔CSCD §430〕–〔CSCD §431〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| khandha | aggregate | The first class in the soil of wisdom and what this chapter explains | 〔CSCD §430〕–〔CSCD §431〕 |
| āyatana・dhātu・indriya・paṭiccasamuppāda | base・element・faculty・dependent origination | The remaining classes in the soil of wisdom; the treatise collects them in the compound khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā, whose final ādi (“and so on”) leaves the list open; they are not listed further in this unit | 〔CSCD §430〕 |
| bhūmi・mūla・sarīra | soil・root・body | The threefold division in this unit’s final section: soil = the dhammas taken as objects, root = the two purifications of virtue and mind, body = the latter five purifications | 〔CSCD §430〕 |
| sīlavisuddhi・cittavisuddhi | purification of virtue・purification of mind | The two that form the “root” | 〔CSCD §430〕 |
| diṭṭhivisuddhi・kaṅkhāvitaraṇavisuddhi・maggāmaggañāṇadassanavisuddhi・paṭipadāñāṇadassanavisuddhi・ñāṇadassanavisuddhi | purification of view・purification by overcoming doubt・purification by knowledge and vision of what is and is not the path・purification by knowledge and vision of the way・purification by knowledge and vision | The five that form the “body” | 〔CSCD §430〕 |
| uggahaparipucchā | recitation and inquiring | The means of developing ñāṇaparicaya concerning the dhammas that form the soil | 〔CSCD §430〕 |
| rūpakkhandha・vedanākkhandha・saññākkhandha・saṅkhārakkhandha・viññāṇakkhandha | materiality aggregate・feeling aggregate・perception aggregate・formations aggregate・consciousness aggregate | The five names established in the unit’s closing sentence and the subjects of this chapter’s remaining six units | 〔CSCD §431〕 |
Three places where this edition’s existing critical reading must be considered together ① The existing critical reading’s §A establishes four aspects of wisdom as “characteristic: penetration into the individual nature of dhammas; function: destruction of the darkness of delusion that conceals the individual nature of dhammas; manifestation: non-delusion; proximate cause: concentration.” These correspond item by item with the four expressions in the base-text column at 〔CSCD §424〕, and the fixed reading is preserved verbatim. ② The existing critical reading’s §A lists the soil of wisdom as the six classes “aggregates, bases, elements, faculties, truths, dependent origination,” whereas the base-text column at 〔CSCD §430〕 reads khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmi—the final member of the compound is ādi (“and so on”). Thus the list in the base-text column is open rather than a closed six. This section records the fact without deciding it on the reading’s behalf. ③ The existing critical reading’s §A does not reach the full classification of wisdom—the five dyads, four triads, and two tetrads of 〔CSCD §425〕 through 〔CSCD §429〕—nor the four discriminations or the seven purifications that form root and body. This section records the fact without supplying them there on its behalf.
III. Variant Readings
Material surface This unit has no in-house Pāli aligned by page, so no collation passage can be recorded; the only inspectable surface is the base-text column itself. The record does not judge.
Measured comprehensive scan A verbatim scan of the entire unit’s base-text column found zero occurrences of parenthetical variant forms such as (sī.)・(syā.)・(kaṃ.)・(pī.); zero occurrences of the variant-reading marker pāṭho; and zero occurrences of the divergent-recitation marker Porāṇā／porāṇā (the only occurrence in this chapter is in the materiality-aggregate unit at 〔CSCD §434〕). Square brackets occur in only two forms: eleven [§NN] paragraph numbers and sixteen edition-page notations, all of the latter inside annotations. Absence found is recorded as absence: the base-text column itself records no variant readings.
One asymmetric quotation mark originating in this column The entire unit contains 37 occurrences, an odd number, of ''. The unmatched occurrence is in the Nāgasena quotation at the end of 〔CSCD §423〕: the inner single quotation beginning 'Dukkaraṃ, mahārāja, bhagavatā kataṃ⋯idaṃ citta'''nti closes with three consecutive apostrophes, while its opening has a single apostrophe, so the markers of the inner and outer levels do not correspond. It is recorded without alteration or supplied repair.
Scope of this column Everything listed above is the literal fact of the base-text column. This column has not been collated against the scanned PTS pages. The zero-occurrence findings in this column apply only to the single base-text surface and do not support an inference about other editions.
IV. The Commentator’s Citations
Each citation made by the Commentator is linked to a paragraph-number anchor. A source is recorded only when the text itself marks it; none is identified on its behalf. Parentheses in the “Source Marked by the Text” column are copied verbatim without translating the title.
| Location | Citation Formula 〔verbatim〕 | Point of the Citation | Source Marked by the Text |
|---|---|---|---|
| 〔CSCD §423〕 | Tenāha āyasmā nāgaseno ''dukkaraṃ, mahārāja, bhagavatā kata''nti. | Nāgasena’s answer: determining immaterial mind and mental factors occurring together with a single object as contact, feeling, perception, volition, and mind is a difficult thing—the treatise cites this to establish that wisdom is subtle and hard to see | (mi. pa. 2.7.16) |
| 〔CSCD §424〕 | ''Samāhito yathābhūtaṃ jānāti passatī''ti | Authority for concentration as wisdom’s proximate cause | (a. ni. 10.2) |
| 〔CSCD §427〕 | Vuttañhetaṃ –／''Tattha katamā cintāmayā paññā? | The distinction among wisdom made by thinking, hearing, and development | (vibha. 768) |
| 〔CSCD §427〕 | Yathāha –／''Tattha katamaṃ āyakosallaṃ? | The distinction concerning skill in increase | (vibha. 771) |
| 〔CSCD §427〕 | Yathāha ''tattha katamaṃ apāyakosallaṃ? | The distinction concerning skill in decrease; the treatise quotes only its opening and abbreviates the rest with ādi | (vibha. 771) |
| 〔CSCD §427〕 | Yathāha – ''sabbāpi tatrupāyā paññā upāyakosalla''nti | The distinction concerning skill in means | (vibha. 771) |
| 〔CSCD §428〕 | Vuttañhetaṃ – ''atthe ñāṇaṃ atthapaṭisambhidā. | The standard formulation of the four discriminations | (vibha. 718) |
| 〔CSCD §428〕 | Ayameva hi attho abhidhamme –／''Dukkhe ñāṇaṃ atthapaṭisambhidā. | The detailed Abhidhamma distinction between discrimination of meaning and of dhamma—the longest citation in this unit | (vibha. 719 ādayo) |
| 〔CSCD §429〕 | Apare āhu –／''Pubbayogo bāhusaccaṃ, desabhāsā ca āgamo; | Stanza on the seven causes of the discriminations—others say this; the treatise cites it without judgment and then explains each of its seven terms | none (marked as the view of others without a numbered source) |
Number of citation formulas 〔measured in this column〕 Yathāha occurs 3 times (all in the passage on the three skills); Vuttañhetaṃ occurs 2 times (once each for the three kinds of wisdom and the four discriminations); Vuttampi cetaṃ・Tena vuttaṃ・Porāṇā・kira all have zero occurrences. The text contains 8 parenthetical source markers: vibha. 6・mi. pa. 1・a. ni. 1—the Vibhaṅga alone accounts for six and is the principal source cited in this unit. These counts apply only to this unit’s scope, not the whole work.
The Commentator twice limits the scope of his account ① At 〔CSCD §422〕, Taṃ sabbaṃ vibhāvayituṃ ārabbhamānaṃ vissajjanaṃ adhippetañceva atthaṃ na sādheyya, uttari ca vikkhepāya saṃvatteyya: the Commentator himself states that the kinds of wisdom are innumerable and that attempting to explain them all would fail to achieve the intended meaning and instead lead to distraction, so he takes only the single meaning needed in this chapter. ② At 〔CSCD §429〕, Paṭisambhidāppattiyā ca pāṭiyekko kammaṭṭhānabhāvanānuyogo nāma natthi: the Commentator himself determines that no separately established meditation-subject practice exists for attaining the discriminations. Both are the Commentator’s own statements; this section records their locations verbatim without evaluating them on his behalf.
Single formula marking another view Apare āhu (others have said, introducing the stanza on the seven causes)—this is the only such formula in the unit. Keci pana and other forms of Apare have zero occurrences in this unit (such a formula occurs in the materiality-aggregate unit at 〔CSCD §434〕).
V. Similes and Rhetoric
This section records only the location of each simile and what it corresponds to, without literary evaluation.
A. Similes The word-bounded form viya occurs 2 times in this unit, and sandhi comparison forms occur 2 times; forms of sadisa have zero occurrences—one of the units in this chapter with the sparsest comparative language. All four occurrences belong to a single simile, the money changer’s simile.
| Location | Simile | Correspondence |
|---|---|---|
| 〔CSCD §423〕 | Yathā hi heraññikaphalake ṭhapitaṃ kahāpaṇarāsiṃ eko ajātabuddhidārako, eko gāmikapuriso, eko heraññikoti tīsu janesu passamānesu | Three people together observe a heap of coins on a money changer’s counter—the simile’s overall frame |
| 〔CSCD §423〕 | Saññā hi ajātabuddhino dārakassa kahāpaṇadassanaṃ viya hoti | Like an immature child’s seeing coins—perception takes only the object’s presently arisen mode |
| 〔CSCD §423〕 | Viññāṇaṃ gāmikassa purisassa kahāpaṇadassanamiva hoti | Like a villager’s seeing coins—consciousness also penetrates the object’s characteristics |
| 〔CSCD §423〕 | Paññā heraññikassa kahāpaṇadassanamiva hoti | Like a money changer’s seeing coins—wisdom can further reach the manifestation of the path |
B. Verifiable rhetorical observations ① The unit’s framework is a question-and-answer form. ? occurs 7 times in the entire unit: six appear in questions posed by the Commentator (one sequence posing the six questions; one Kimidaṃ pajānanaṃ nāma?; and Tattha katamaṃ āyakosallaṃ?, ''tattha katamaṃ apāyakosallaṃ?, Tattha katamā cintāmayā paññā?, and Katame dhammā kusalā? within the distinctions of the three skills), while one occurs in Nāgasena’s quoted counter-question (Kiṃ, bhante, nāgasena bhagavatā dukkaraṃ katanti?). ② Tattha serves as the cue for classifying dhammas and occurs 10 times in the entire unit (lowercase tattha occurs another 3 times, all inside quoted passages from the Vibhaṅga). ③ A closing formula for classification beginning with Evaṃ／evaṃ, continuing with vasena for the listed categories, and ending with duvidhā／tividhā／catubbidhā occurs once at the close of each group, 10 times in total (five dyads, four triads, and one tetrad on knowledge of the four truths). The eleventh group, the four discriminations, instead closes with imā paṭisambhidā sandhāya vuttaṃ catupaṭisambhidāvasena catubbidhāti and does not use that formula—ten of eleven groups share the formula, and one uses a different form. ④ The ellipsis form …pe… occurs 7 times, all within quoted passages from the Vibhaṅga, where it abbreviates portions of long citations. ⑤ There is 1 stanza of 3 lines (the stanza on the seven causes, indented four spaces) and 3 quoted canonical blocks (indented two spaces)—the two forms, four spaces = stanza and two spaces = quotation block, are consistent across this chapter’s seven units (measured unit by unit in this column). ⑥ The self-question Kasmā? has zero occurrences. ⑦ This unit contains no narrative exemplum (comparison by a person’s story): Nāgasena and the names including Ānanda occur inside citations, not as exempla supplied by the Commentator.
All figures above were measured only within this unit and do not extend to the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor. Each target is established only from a term verifiable in this unit—the mapping between this unit’s paragraph numbers and chapter sections is unknown, so these references do not attach chapter-section numbers and do not estimate or convert them. Nothing is determined on the target’s behalf.
| Place in This Unit | Target | Verifiable Basis |
|---|---|---|
〔CSCD §431〕 ettha khandhāti pañca khandhā rūpakkhandho | Materiality-aggregate unit 〔CSCD §432〕 | The five aggregates are named here; the next unit directly continues and explains the first through ruppanalakkhaṇaṃ |
〔CSCD §423〕 Saññāviññāṇapaññānaṃ hi samānepi jānanabhāve | Consciousness-aggregate unit 〔CSCD §451〕・feeling-and-perception-aggregates unit 〔CSCD §457〕 | The latter two units establish the respective scopes of perception and consciousness verbatim with sañjānanalakkhaṇaṃ／vijānanalakkhaṇaṃ; this unit first distinguishes the depth of capacity among the three |
〔CSCD §425〕 nāmarūpavavatthāpanavasena | Final section on wisdom’s soil, root, and body 〔CSCD §430〕 | Defining mentality-and-materiality is the matter of the first purification in the “body,” purification of view; the two passages run together in this unit, although the treatise does not connect them explicitly here |
〔CSCD §426〕 catunnaṃ arūpakkhandhānaṃ vavatthāpane paññā | Feeling-and-perception-aggregates unit 〔CSCD §456〕・formations-aggregate unit 〔CSCD §458〕・consciousness-aggregate unit 〔CSCD §451〕 | The four immaterial aggregates are feeling, perception, formations, and consciousness; each is defined in the three target units |
〔CSCD §430〕 Sīlavisuddhi ceva cittavisuddhi cāti imā dve visuddhiyo mūlaṃ | The chapters in this work’s divisions on virtue and concentration | The treatise itself locates wisdom’s root in what is accomplished in the preceding two divisions without repeating their chapter names—this section records that fact without identifying those chapters on its behalf |
〔CSCD §424〕 samādhi tassā padaṭṭhānaṃ | Formations-aggregate unit 〔CSCD §463〕 | That unit explains the characteristic of concentration verbatim as avisāralakkhaṇo, avikkhepalakkhaṇo vā, continuing from this unit’s designation of concentration as wisdom’s proximate cause |
VII. Transmission
This edition does not establish positions in the apparatus on questions of authorship, transmission, or commentarial lineage.