大方廣佛華嚴經疏 19.32

19.32

第四「佛子」下善知勝解喻。文四同前。初舉廣喻，梵云阿地目多，此云勝解，謂於決定境印持為性，不可引轉為業，今譯存略耳。釋中亦先反、後順，順中初總、後「所謂」下別。別中總有十三句：初有八句總相以辨、後有五句一一別明。前中又二：初三解為得方便解智光，此光通因通果。於中，一廣、二深，約理等故；三即能知。後五句，為得佛十力中勝解智力，解一切法。初一約人，謂眾生海解故；次一約時及性；三約境明似不似。上皆明所知廣。四事事相即、顯所知深。上皆所知，後一能知，即得十力之一也。第二從「欲悉知有上」下一一別明。上但云多，未識差別之相，今略示之。於中五句，各是一義。初句三對，約佛菩薩相望。一妙覺無上，餘皆有上，此約竪論。二約橫辨盡未盡，故三同位互望為等，高下位相望為不等。第二句有六對：約五乘凡聖相望差別，有依無依，約自性差別，託於根境及稱真故。二約淺深差別，甚深般若不共小乘故。三約境差別，佛解無邊，餘未盡故。四約二諦，世諦差別、勝義無差故。五巧拙差別。六漏無漏差別。第三句有四解，約佛乘說，一深故；二廣故；三無分量故；四契真如正位得果解故、事理無礙故、無二礙故。第四句三對，唯約眾生以辨差別。於中，初能知方便，不礙空而知假故。後「悉知」下明其所知，有三對六解，與惑相應名染、不相應名淨。廣略者，約境及作意差別。麁細者，約行相差別，委悉不委悉故。第五句三對，多約知聖教解。於中文二：先正明、二「一切」下通結前文。初中，深密者，開則深約方廣一乘，密謂密意；合則深即是密，以祕以妙即事而真故。二方便者，略有三種：一進趣方便，謂見道前方便道是；二施為方便，即第七波羅蜜，依實起權皆善巧故，實無此事假施設有故；三集成方便，諸法同體巧相集成，如六相巧成可名方便，今並能解。言分別者，凡於一法，多門決擇故。言自然者，法爾本覺，內熏發故。隨因所起者，過去聞熏之所發故，或於現在正思惟等而能知故。言隨緣所起者，謂得善友增上緣力所開悟故。二「一切」下總結。廣多交絡，故如網也。為此無限而起大心，豈同前喻？

Fourth, from "O sons of the Buddha" on, is the simile of skill in knowing resolute intentions (adhimukti). The four sections of text are as before. First, the broad simile is presented. In Sanskrit it is called adhimukti; here it is translated as 'resolute intention' (勝解). It means that taking ascertainment regarding a determined cognitive object as its essence, and being incapable of being deflected [from it] as its function. Here the translation has merely abbreviated it. In the explanation, there is also first the contrary explanation and then the direct explanation. In the direct [explanation], first is the general, and then from "that is to say" on is the specific. In the specific, there are thirteen clauses in total: first there are eight clauses that distinguish [them] through general characteristics; later there are five clauses that explain each one individually. Within the former there are also two [parts]: first, three understandings are for attaining the light of the wisdom of resolute understanding that is expedient, this light traversing both cause and effect. Therein, the first is broad and the second is deep, because they concern noumenon and so forth; the third is the knowing [subject]. The later five clauses are for attaining the power of knowing resolute intentions among the Buddha's ten powers, understanding all phenomena. The first one concerns persons, meaning the resolute intentions of the ocean of sentient beings; the next one concerns time and nature; the third concerns objects, clarifying similar and dissimilar. All the above clarify the breadth of the known. The fourth is that phenomena interpenetrate one another, revealing the depth of the known. All the above are the known; the final one is the knowing [subject], which is attaining one of the ten powers. Second, from "wishing to fully know that there is higher" on, each is individually clarified. Above it only said 'many', yet without distinguishing the marks of differentiation; now they are briefly indicated. Therein, the five clauses are each a distinct meaning. In the first clause there are three pairs, considered in mutual relation between buddhas and bodhisattvas: first, wondrous enlightenment is unsurpassed while all the rest have something higher—this is discussed vertically. Second, it is distinguished horizontally according to exhaustion or non-exhaustion; hence, third, those in the same rank viewed mutually are equal, whereas higher and lower ranks viewed mutually are unequal. The second clause has six pairs: distinguishing the differences among the five vehicles of ordinary beings and noble ones viewed mutually: [first,] having a basis and having no basis, concerning differences in intrinsic nature, because of relying upon faculties and objects or according with tathatā. Second, concerning the difference between shallow and deep, because the profound prajñā is not shared with the Hīnayāna. Third, concerning differences in cognitive objects, because the Buddha's understanding is boundless while the others have not exhausted [it]. Fourth, concerning the two truths, because there is differentiation in conventional truth, but no difference in ultimate truth. Fifth, differences in skillfulness and clumsiness. Sixth, differences between contaminated and uncontaminated. The third clause has four understandings spoken regarding the Buddha Vehicle: first, because it is deep; second, because it is broad; third, because it is without measure; fourth, because by tallying with the correct status of tathatā one attains the understanding of the fruit, because noumenon and phenomena are unobstructed, and because there are no two obstructions. The fourth clause has three pairs, distinguishing differences solely regarding sentient beings. Therein, first is the expedient means of the knowing [subject], knowing the provisional without obstructing the empty. Later, from "fully knows" on clarifies what is known; there are three pairs and six understandings: those associated with affliction are called defiled, and those not associated are called pure. Broad and brief concern differences in cognitive objects and mental orientation. Coarse and subtle concern differences in cognitive modes, according to whether they are meticulous or non-meticulous. The fifth clause has three pairs, mostly concerning understanding the noble teachings. Therein the text has two [parts]: first it directly clarifies; second, from "all" on it summarizes the preceding text. In the first [part], 'deep and secret': when analyzed, 'deep' concerns the Vaipulya Ekayāna, while 'secret' means intentional meaning; when joined, the deep is itself the secret, because through the esoteric and the wondrous, phenomena are themselves reality. Second, 'expedient means' has broadly three kinds: first, expedient means of progression, which is the path of expedient means prior to the path of seeing; second, expedient means of activity, which is the seventh pāramitā, where relying on the real to set up the provisional is all skillful means, because what does not truly exist is provisionally designated as existing; third, expedient means of mutual formation, where the identical essence of all phenomena skillfully forms together, just as the skillful accomplishment of the six characteristics can be called expedient means—now one is able to understand all of these. 'Differentiation' means that for any single phenomenon, one resolves it through many approaches. 'Spontaneous' means that it is spontaneously intrinsic enlightenment, perfuming and arising from within. 'Arisen in accordance with causes' means arisen from the perfuming of past hearing, or being able to know through correct contemplation in the present, and so forth. 'Arisen in accordance with conditions' means being awakened by the power of the dominant condition of a good friend. Second, from "all" on is the general conclusion. Being vastly numerous and interwoven, they are therefore like a net. Arousing the great mind for the sake of this boundlessness—how could it be equated with the previous simile?