俱舍論疏 4.51

4.51

論「勝解謂能於境印可」，《正理論》云「於境印可，說名勝解。有餘師言：勝謂增勝，解謂解脫。此能令心於境無礙自在而轉，如勝戒等。」述曰：於境分明印可，審定是事如是、非不如是殊勝之解，名為勝解。問：若然者，與疑相應，云何有勝解耶？解云：有耶無耶，於二心中一一皆能印可取相，故有勝解。言餘師者，《雜心》等師。彼說令心於境自在為勝，境不能礙故。得改易名解，解謂解脫。故舊《雜心》謂名解脫。言勝戒等，等取勝定、勝慧。如說由觸故心屬於境，由勝解故心離於境。即其義也。

The Treatise states: "Resolve (adhimokṣa) means being able to confirm the object." The Nyāyānusāra states: "Confirmation toward an object is called resolve. Other masters say: 'Adhi' means superior, and 'mokṣa' means liberation. This enables the mind to turn unimpededly and autonomously toward the object, like superior discipline (śīla) and so forth." The Commentary explains: Clearly confirming an object, ascertaining that a thing is thus and not otherwise—such a distinct understanding is called resolve. Question: If so, when conjoined with doubt, how can resolve be present? Answer: Whether questioning 'is it there?' or 'is it not?', in either state of mind it can individually confirm and apprehend the mark; thus resolve is present. 'Other masters' refers to the masters of the Miśrakābhidharmahṛdaya and so forth. They say that causing the mind to be autonomous toward the object is 'superior', because the object cannot obstruct it. Obtaining modification is called 'mokṣa', mokṣa meaning liberation. Therefore the older translation of the Miśrakābhidharmahṛdaya called it liberation (jie-tuo). 'Superior discipline and so forth' includes superior concentration and superior wisdom. As it is said: due to contact the mind adheres to the object, and due to resolve the mind is freed from the object. That is its meaning.