仁王經疏 1.97

1.97

問：無學慧蘊，與解脫知見蘊，有何差別？答：無學苦集智，是名慧蘊；無學滅道智，是解脫知見蘊。復次無學苦集滅智，是名慧蘊；無學道智，是解脫知見蘊。復次無學若集道智，是名慧蘊；無學滅智，是解脫知見蘊。具釋如彼。今依大乘，《佛地》第四，自在三釋。故彼論云「無漏淨戒名為戒蘊，無漏定慧名定慧蘊，無學勝解名解脫蘊，無學正見名解脫知見蘊。前三是因、後二是果，前三有學位法、後二無學位法。有說：一切皆是無學位法，緣解脫慧名解脫知見，餘慧名慧（五種皆是無學位法，緣滅諦智名解脫知見，緣餘三諦等智名為慧蘊）。」有說：一切通學無學，學位分得、無學圓滿，諸佛菩薩皆具五種。薩婆多宗，總相分別，色心所二法為體。若別說者，定、慧、勝解、無表色四法為體，漏無漏中唯是無漏，學無學中唯在無學。今依大乘，同薩婆多，而差別者，有學位中亦具五種。

Question: What is the difference between the non-learner's wisdom aggregate and the aggregate of knowledge and vision of liberation? Answer: The non-learner's knowledge of suffering and the origin is called the wisdom aggregate; the non-learner's knowledge of cessation and the path is the aggregate of knowledge and vision of liberation. Furthermore, the non-learner's knowledge of suffering, the origin, and cessation is called the wisdom aggregate; the non-learner's knowledge of the path is the aggregate of knowledge and vision of liberation. Furthermore, the non-learner's knowledge of suffering, the origin, and the path is called the wisdom aggregate; the non-learner's knowledge of cessation is the aggregate of knowledge and vision of liberation. The detailed explanations are as given there. Now, relying on the Mahāyāna, chapter four of the *Buddhabhūmi[-sūtra-śāstra]* naturally provides three explanations. Thus that treatise says: "Untainted pure precepts are called the precept aggregate; untainted concentration and wisdom are called the concentration and wisdom aggregates; the non-learner's resolute faith is called the liberation aggregate; the non-learner's right view is called the aggregate of knowledge and vision of liberation. The first three are causes, and the latter two are results; the first three are dharmas of the stage of the learner (śaikṣa), and the latter two are dharmas of the stage of the non-learner. Some say: All are dharmas of the stage of the non-learner; wisdom that takes liberation as its object is called knowledge and vision of liberation, while remaining wisdom is called wisdom (all five are dharmas of the stage of the non-learner; knowledge taking the truth of cessation as its object is called knowledge and vision of liberation, and knowledge taking the other three truths and so on as its object is called the wisdom aggregate)." Some say: All pervade both the learner and the non-learner; in the stage of the learner they are partially acquired, and in the non-learner they are complete; all buddhas and bodhisattvas are endowed with all five kinds. The Sarvāstivāda school, discerning them in their general characteristics, takes the two dharmas of form and mental concomitants as their essence. If speaking specifically, they take the four dharmas of concentration, wisdom, resolute faith, and unmanifest form (avijñapti-rūpa) as their essence; between tainted and untainted, they are exclusively untainted; between learner and non-learner, they reside exclusively in the non-learner. Now, relying on the Mahāyāna, it agrees with the Sarvāstivāda, but with the distinction that even in the stage of the learner, one is also endowed with the five kinds.