攝大乘論本增上慧學分第九
Chapter 9: Higher Wisdom
如是已說增上心殊勝，增上慧殊勝云何可見？謂無分別智，若自性，若所依，若因緣，若所緣，若行相，若任持，若助伴，若異熟，若等流，若出離，若至究竟，若加行、無分別、後得勝利，若差別，若無分別、後得譬喻，若無功用作事，若甚深。應知無分別智，名增上慧殊勝。
Thus we have spoken of the supreme excellence of mind. How is the supreme excellence of wisdom to be understood?
It is known as non-discriminating wisdom, which can be explained through its essential nature, its foundation, its causes and conditions, its object, its mode of functioning, its sustaining support, its companions, its karmic results, its continuing flow, its transcendence, its ultimate attainment, the benefits of its preparatory practice, non-discrimination, and subsequent realization, its distinctions, the metaphors for non-discrimination and subsequent realization, its effortless activity, and its profound depth. Know that non-discriminating wisdom is what is called the supreme excellence of wisdom.
此中無分別智，離五種相以為自性：一、離無作意故，二、離過有尋有伺地故，三、離想受滅寂靜故，四、離色自性故，五、離於真義異計度故。離此五相，應知是名無分別智。
Here, the non-discriminating wisdom is free from five characteristics which constitute its nature:
1. Free from non-application of attention. 2. Free from being beyond the realm of examination and analysis. 3. Free from the stillness and cessation of perception and feeling. 4. Free from the intrinsic nature of form. 5. Free from any mistaken conceptualization of true meaning.
To be free from these five characteristics is what is called non-discriminating wisdom.
於如所說無分別智成立相中，復說多頌：
In explaining the characteristics of non-discriminatory wisdom as described, there are further verses to be recited:
「諸菩薩自性， 遠離五種相，
是無分別智， 不異計於真。
諸菩薩所依， 非心而是心，
是無分別智， 非思義種類。
諸菩薩因緣， 有言聞熏習，
是無分別智， 及如理作意。
諸菩薩所緣， 不可言法性，
是無分別智， 無我性真如。
諸菩薩行相， 復於所緣中，
是無分別智， 彼所知無相。
相應自性義， 所分別非餘，
字展轉相應， 是謂相應義。
非離彼能詮， 智於所詮轉，
非詮不同故， 一切不可言。
諸菩薩任持， 是無分別智，
後所得諸行， 為進趣增長。
諸菩薩助伴， 說為二種道，
是無分別智， 五到彼岸性。
諸菩薩異熟， 於佛二會中，
是無分別智， 由加行證得。
諸菩薩等流， 於後後生中，
是無分別智， 自體轉增勝。
諸菩薩出離， 得成辦相應，
是無分別智， 應知於十地。
諸菩薩究竟， 得清淨三身，
是無分別智， 得最上自在。
如虛空無染， 是無分別智，
種種極重惡， 由唯信勝解。
如虛空無染， 是無分別智，
解脫一切障， 得成辦相應。
如虛空無染， 是無分別智，
常行於世間， 非世法所染。
如瘂求受義， 如瘂正受義，
如非瘂受義， 三智譬如是。
如愚求受義， 如愚正受義，
如非愚受義， 三智譬如是。
如五求受義， 如五正受義，
如末那受義， 三智譬如是。
如未解於論， 求論，受法，義，
次第譬三智， 應知加行等。
如人正閉目， 是無分別智；
即彼復開目， 後得智亦爾。
應知如虛空， 是無分別智；
於中現色像， 後得智亦爾。
如末尼，天樂， 無思成自事，
種種佛事成， 常離思亦爾。
非於此、非餘， 非智、而是智，
與境無有異， 智成無分別。
應知一切法， 本性無分別，
所分別無故， 無分別智無。」
"The Bodhisattvas' true nature is free from the five marks— This is non-discriminating wisdom, not separate from ultimate reality.
The Bodhisattvas' support is not mind, yet is mind— This is non-discriminating wisdom, beyond categories of thought.
The Bodhisattvas' cause is the hearing and learning of teachings, This is non-discriminating wisdom, along with proper attention.
The Bodhisattvas' object is the inexpressible nature of reality, This is non-discriminating wisdom, the suchness of selflessness.
The Bodhisattvas' mode of operation, within that object, Is non-discriminating wisdom—the known is without appearance.
Correspondence of self-nature with meaning is not about other distinctions; Words and meaning correspond through unfolding connection. This is the meaning of correspondence.
Not apart from the signifier, wisdom operates on the signified; Since sign and signified are not the same, all is inexpressible.
The Bodhisattvas' support is this non-discriminating wisdom, And the subsequent practices that arise from it, for further progress.
The Bodhisattvas' companions are called the two paths— Non-discriminating wisdom and the five perfections.
The Bodhisattvas' fruition is found in the two Buddha assemblies— Non-discriminating wisdom, attained through dedicated practice.
The Bodhisattvas' continuity, in life after life, Is non-discriminating wisdom, its nature ever increasing.
The Bodhisattvas' liberation, fulfillment, and realization, Is non-discriminating wisdom, known across the ten stages.
The Bodhisattvas' ultimate attainment is the pure three bodies— Non-discriminating wisdom, the highest freedom.
Like space, unstained, is non-discriminating wisdom; All kinds of heavy evils are overcome by faith and understanding alone.
Like space, unstained, is non-discriminating wisdom; Free from all obstacles, it brings fulfillment.
Like space, unstained, is non-discriminating wisdom; It constantly moves through the world, yet is not tainted by worldly things.
Like a mute seeking to grasp meaning, like a mute actually grasping meaning, Like a non-mute grasping meaning—such are the three wisdoms.
Like a dull person seeking meaning, like a dull person grasping meaning, Like a non-dull person grasping meaning—such are the three wisdoms.
Like the five senses seeking meaning, like the five senses grasping meaning, Like the mind grasping meaning—such are the three wisdoms.
Like one who has not understood a treatise: seeking, understanding the text, grasping the meaning— Thus in sequence the three wisdoms should be known: preparatory, basic, and subsequent.
Like a person with eyes closed, this is non-discriminating wisdom; And then with eyes opened, subsequent wisdom is like that.
Know that like space is non-discriminating wisdom; Within it forms appear—subsequent wisdom is likewise.
Like a wish-fulfilling gem or heavenly music, without thought they accomplish their tasks; So various buddha-activities are accomplished, always free from thought.
Not here, not elsewhere; not wisdom, yet wisdom; Not separate from its object, wisdom becomes non-discrimination.
Know that all phenomena are inherently non-discriminatory; Because there is no object of discrimination, non-discriminating wisdom itself does not exist."
此中加行無分別智有三種，謂因緣、引發、數習生差別故。
Here the preparatory non-discriminative insight has three types: conditioned by causes, triggered by conditions, and cultivated through repeated practice.
根本無分別智亦有三種，謂喜足、無顛倒、無戲論無分別差別故。
後得無分別智有五種，謂通達、隨念、安立、和合、如意思擇差別故。
復有多頌成立如是無分別智：
「鬼、傍生、人、天， 各隨其所應，
等事心異故， 許義非真實。
於過去事等， 夢像，二影中，
雖所緣非實， 而境相成就。
若義義性成， 無無分別智；
此若無，佛果 證得不應理。
得自在菩薩， 由勝解力故，
如欲地等成， 得定者亦爾。
成就簡擇者， 有智得定者，
思惟一切法， 如義皆顯現。
無分別智行， 諸義皆不現，
當知無有義， 由此亦無識。」
Ghosts, animals, humans, and gods — Each sees the world as their own nature dictates. Minds differ, objects seem to differ, Yet all agree that meaning is not real.
Past events, dreams, reflections, Double images in the mind's two mirrors— Though what they point to is not real, Their appearance is still clear.
If the object had its own fixed form, There would be no need for non-conceptual wisdom. Without that wisdom, Buddhahood itself could not be attained.
A bodhisattva with mastery, Through power of focused intention, Can transform earth to gold at will— So too, the skilled meditator.
Those who have discernment, wisdom, and meditative skill, When they contemplate all things, See them appear exactly as they mean.
In the practice of non-conceptual wisdom, No object ever appears. Know this: since no object has true being, There is, therefore, no separate mind to hold it.
般若波羅蜜多與無分別智，無有差別，如說：菩薩安住般若波羅蜜多非處相應，能於所餘波羅蜜多修習圓滿。云何名為非處相應修習圓滿？謂由遠離五種處故：一、遠離外道我執處故，二、遠離未見真如菩薩分別處故，三、遠離生死涅槃二邊處故，四、遠離唯斷煩惱障生喜足處故，五、遠離不顧有情利益安樂住無餘依涅槃界處故。
Perfect Wisdom and Non-Discriminating Awareness are identical. It is said that when a bodhisattva abides in Perfect Wisdom with non-attachment, they can perfectly complete the other perfections. What is meant by "with non-attachment and perfectly complete"? It means by avoiding five attachments: first, avoiding attachment to the self-view of non-Buddhists; second, avoiding attachment to the discriminating views of bodhisattvas who have not yet seen suchness; third, avoiding attachment to the dual extremes of cyclic existence and nirvāṇa; fourth, avoiding attachment to feeling content with merely cutting off afflictive obstructions; fifth, avoiding attachment to dwelling in the sphere of nirvāṇa without remainder without regard for the welfare and happiness of beings.
聲聞等智與菩薩智有何差別？由五種相應知差別：一、由無分別差別，謂於蘊等法無分別故。二、由非少分差別，謂於通達真如，入一切種所知境界，普為度脫一切有情，非少分故。三、由無住差別，謂無住涅槃為所住故。四、由畢竟差別，謂無餘依涅槃界中無斷盡故。五、由無上差別，謂於此上無有餘乘勝過此故。
此中有頌：
「諸大悲為體， 由五相勝智，
世出世滿中， 說此最高遠。」
若諸菩薩成就如是增上尸羅，增上質多，增上般若功德圓滿，於諸財位得大自在，何故現見有諸有情匱乏財位？見彼有情於諸財位有重業障故；見彼有情若施財位障生善法故；見彼有情若乏財位厭離現前故；見彼有情若施財位即為積集不善法因故；見彼有情若施財位即便作餘無量有情損惱因故：是故現見有諸有情匱乏財位。
此中有頌：
「見業、障、現前、 積集、損惱故，
現有諸有情， 不感菩薩施。」