大方廣佛華嚴經疏 25.23

25.23

第十三「悉能觀察」下明於諸法智無有疑惑，即觀察如來當來法生妙智功德，由即於前所化有能無能善巧別知，故次明之。謂聖聲聞言此人全無少分善根，如來知彼善法當生，現證過去微少善根種子所隨故，故文云「悉能觀察」。下經云「盡一切疑」。如求度者，遠劫採薪興一善念，佛便知故，觀已便化故，不壞其清淨業報。「智慧」已下釋其所以，以智普入無不知故。故親光名為能隨所應恒正教誨功德，謂於諸法懷疑惑者，無有堪能隨應教誨，唯佛能故，名智慧明了。則第十一是自斷疑，此斷他疑。

Thirteenth: from "capable of fully observing" onward clarifies that in regard to all dharmas, wisdom is free from doubt and hesitation; that is, it is the contemplation of the Tathāgata's virtue of wondrous wisdom regarding the future arising of dharmas. Because it follows immediately upon [the Tathāgata's] skillfully distinguishing whether the previously mentioned candidates for conversion have capacity or lack capacity, it is clarified next. That is to say, [even if] holy śrāvakas say that this person is entirely devoid of the least bit of kuśala-mūla, the Tathāgata knows that their wholesome dharmas will arise in the future, directly testifying that seeds of minute kuśala-mūla from the past accompany them; therefore the text says, "capable of fully observing." The sūtra below says, "exhausts all doubts." Just as with the one who sought deliverance, who in a distant eon gathered firewood and gave rise to a single wholesome thought, the Buddha instantly knew it; having observed it, he then converted him, and thus did not destroy his pure karmic retribution. From "wisdom" onward explains the reason: because wisdom enters everywhere, there is nothing it does not know. Therefore Śīlabhadra calls it the virtue of being able constantly and properly to instruct in accordance with what is fitting, meaning that in regard to those who harbor doubts about all dharmas, no one is capable of properly instructing them in accordance with what is fitting except the Buddha alone; thus it is called "wisdom being luminous and clear." Hence, the eleventh was the severing of one's own doubts, while this is the severing of the doubts of others.