勝解Resolve
別境五之第二。印持為性，不可引轉為業。
漢zh · Xuanzang 譯
別境五之第二。印持為性，不可引轉為業。
經
[共傳] 阿含中無「勝解」之獨立定義段。動詞義理散見於對三寶之不壞淨信（aveccappasāda）等語境，然彼為信（→#19）之強化，非勝解之心所定義。勝解作為獨立心所之界定屬後阿毘達磨期，確立於瑜伽行派之《集論》與南傳之《攝阿毘達摩義論》。
論
《成唯識論》卷五：
於決定境，印持為性，不可引轉為業。謂邪、正等教、理、證力，於所取境，審決印持，由此異緣不能引轉。
按：《成唯識論》附加「邪、正等教、理、證力」，揭示勝解之前提：印持須由教力、理力、證力三者之一或合力支撐，方為正勝解；若前提有誤，同一心所即成邪勝解。Asg 之定義為結構描述（持守已決定境），《成唯識論》進一步點出勝解之三條安立依據，確立其與智（→#18）之必然聯繫：無慧之勝解為盲信，盲信中仍可有勝解，但非瑜伽行派所重之正勝解。
梵saṃskṛta
adhi-（「向上、上覆」之介詞前綴；印歐祖語層面同源希臘語 epi-、拉丁語 ob-）+ √muc（「放、置、令落於」；印歐祖語 *meuk-/meug-）。字面 compositional 義「向上釋放」於此技術詞中被反轉——adhimokṣa 之實義非「釋放」，乃「決然下定」：將心落定於所決定境（yathā-niścayaṃ dhāraṇā）。玄奘譯「印持」（如以印章蓋落）得其實。Latin 無確切同源詞，英譯多取「解決 / conviction / determination」，各有所重。
《阿毘達磨集論》（阿毘達磨-samuccaya，Pradhan 校本，saṃskāra-skandha 心所列定義）：
adhimokṣaḥ katamaḥ / niścite vastuni yathā-niścayaṃ dhāraṇā / asaṃhāryatā-karmakaḥ //
何為勝解？於已決定之境（niścita-vastu），如其決定而持守（yathā-niścayaṃ dhāraṇā）為性。不可動搖（asaṃhāryatā，「不可被牽走性」）為業。
欲（→#14）為心趨向（kartṛ-kāmatā，伸手向境），勝解（本條 #15）為心下印（yathā-niścayaṃ dhāraṇā，落定於境），念（→#16）為心持守（asaṃpramoṣa，不忘失）——此三者描繪認識承諾（認知立場）之 micro-現象學：欲趨向→勝解下定→念持守，鏈於 Asg 排序中可讀出。
按：《成唯識論》「印持」譯 dhāraṇā（持守）、「不可引轉」譯 asaṃhāryatā（不可被牽走性），逐詞對應。Asg 之功能 asaṃhāryatā 已封存「對抗異緣」之意；《成唯識論》更明言「由此異緣不能引轉」，點出勝解之防護向度：勝解一旦生起，其他境界之牽引（para-āgama、paravāda）不能動搖之。此與欲（→#14）之 kartṛ-kāmatā（行動取向）構成欲→勝解之二步：欲先趨向，勝解後鎖定。
巴pāḷi
別境心所（pakiṇṇaka cetasika）。巴利尼柯耶無 adhimokkha 心所獨立定義段——其作為心所之界定屬後 abhidhamma 期，定於《攝阿毘達摩義論》（Abhidhammattha-saṅgaha）pakiṇṇaka 列。動詞 adhimuccati（「決然趣於」）於 SN 22.60 等處出現，然非心所定義。
論
《清淨道論》XIV.151（行蘊·別境）以四相分析勝解：
| 四相 | Pāli | 漢譯 |
|---|---|---|
| 相（lakkhaṇa） | sanniṭṭhāna / adhimuccana | 確定／決然 |
| 業（rasa） | asaṃsappana | 不游移 |
| 現（paccupaṭṭhāna） | vinicchaya | 決斷 |
| 足處（padaṭṭhāna） | sanniṭṭheyya dhamma | 可確信之法 |
譬喻：勝解如城界柱（indakhīla）——「對所緣不動如界柱」（ārammaṇe niccalabhāvena indakhīlo viya daṭṭhabbo）。帝釋柱深植於地，任何推力不能移之。
按：Vism niccala-bhāva（不動性）即 Asg asaṃhāryatā（不可動搖）之巴利對應；玄奘譯「不可引轉」三方語義一致。Vism 加 indakhīla（城界大柱）譬，使「不可引轉」之 immovability 圖像化：玄奘譯之抽象名詞，Vism 補以具象。南北傳於勝解之核心結構完全一致，唯 Vism 保留印章之外的柱石圖像，兩喻各得其妙。
漢綜述zh-synthesis
「勝解」之梵文 adhimokṣa 為 adhi-（「向上、上覆」之介詞前綴；印歐祖語層面同源希臘語 epi-、拉丁語 ob-）+ √muc（「放、置、令落於」；印歐祖語 *meuk-/meug-）。字面構詞義「向上釋放」於此技術詞中被反轉——adhimokṣa 之實義非「釋放」，乃「決然下定」：將心落定於已決定之境（yathā-niścayaṃ dhāraṇā）。玄奘譯「印持」（如以印章蓋落）貼合此實義；英譯 Resolve（Ñāṇamoli）、Conviction、Determination 皆取其不動性，然俱失「印章下蓋」之落定具象。拉丁語無確切同源詞。Pāli adhimokkha 直承同義，詞形規律對應。
《阿毘達磨集論》定義勝解（別境五之第二）：「adhimokṣaḥ katamaḥ / niścite vastuni yathā-niścayaṃ dhāraṇā / asaṃhāryatā-karmakaḥ //」——「於已決定之境（niścita-vastu），如其決定而持守（yathā-niścayaṃ dhāraṇā）為性；不可動搖（asaṃhāryatā，「不可被牽走性」）為業。」《成唯識論》卷五「於決定境，印持為性，不可引轉為業。謂邪、正等教、理、證力，於所取境，審決印持，由此異緣不能引轉」乃此梵文之逐字對應——niścita-vastu = 決定境；yathā-niścayaṃ dhāraṇā = 印持；asaṃhāryatā = 不可引轉。《成唯識論》所附「邪、正等教、理、證力」一句揭示勝解之前提：正勝解須由教力、理力、證力三者支撐；無慧（→#18）校正之勝解為盲信，仍有勝解，然非唯識所重之正勝解。勝解本身通三性——正勝解令修行者於逆境不退，邪勝解令邪見牢不可破，同一心所，依所印持之境而判正邪。
巴利尼柯耶無 adhimokkha 心所獨立定義段——其作為心所之界定屬後 abhidhamma 期，定於《攝阿毘達摩義論》（Abhidhammattha-saṅgaha）pakiṇṇaka 列，與 Asg 之 viniyata 平行。動詞 adhimuccati（「決然趣於」）見於 SN 22.60 等處，然為動詞用法，非心所定義。《清淨道論》XIV.151 以四相析勝解：相 sanniṭṭhāna / adhimuccana（確定／決然）、業 asaṃsappana（不游移）、現 vinicchaya（決斷）、足處 sanniṭṭheyya dhamma（可確信之法）。具體圖像之補充在 Vism 之城界柱（indakhīla）喻：「對所緣不動如界柱」（ārammaṇe niccalabhāvena indakhīlo viya daṭṭhabbo）——帝釋柱深植於地，任何推力不能移之。Vism niccala-bhāva（不動性）即 Asg asaṃhāryatā（不可動搖）之巴利對應；玄奘「不可引轉」三方語義一致；唯 Vism 補具象之柱石圖像（柱石喻），《成唯識論》補抽象之印章圖像（印章喻）——兩喻描述同一認知之制動事件。南北傳於勝解之核心結構完全一致。
勝解操作於已決定之境——非決定之動作，而是對已完成之決定的持守與鎖定。別境五之認知承諾序列於此段明晰：欲（→#14）先趨向所樂境（「心手之伸向所緣」）；勝解（本條）於欲之趨向完成後，如以印章蓋落，令心落定於所決定境——一旦印定，異緣不能引轉；念（→#16）繼之持守此已印定之境不失。三者描繪認知承諾之三步：趨向→落定→持守。此序列之意義在：無勝解之鎖定，欲所生起之動力易因異緣動搖；有勝解而無念持守，決定境易在時間中流逝。《成唯識論》附加之「邪、正等教、理、證力」一句亦示修持之警醒：勝解為雙面刃，其正邪由所印持之境及其依據決定——不依教、理、證之勝解，堅固而盲目。
玄奘以「勝解」取 adhimokṣa，「勝」含超越尋常之決斷義，「解」含知見確立義，合 yathā-niścayaṃ dhāraṇā 之「如其決定而持守」。英譯 Resolve（菩提比丘）通行；Conviction 保留「確信」義，Determination 偏行動性，各有所重而皆失「印章落蓋」之制動具象。⭐ 勝解以印章式無動為性，居欲（→#14）之後、念（→#16）之前，為別境修習鏈之錨定節——欲所觸及之境，由勝解鎖定，由念持守。
勝解 ——於決定境，印持為性；不可引轉為業。
英綜述en-synthesis
Sanskrit adhi-mokṣa compounds adhi- ("upon, over, on-top-of," cognate with Greek epi-, Latin ob-) + √muc ("to release, place, let fall upon," PIE *meuk-/meug-). The literal compositional sense — "release-upon" — is technically inverted in this term: adhimokṣa names not the act of releasing outward but of settling-down-upon, the mind's coming to rest decisively on a determined object. Xuanzang's translation 印持 (sealing-and-holding, as a seal stamps upon wax) captures this better than any IE-cognate gloss; standard English renderings — "resolve" (Ñāṇamoli), "determination," "conviction" — are serviceable but lose the seal-image. There is no clean Latin or Germanic cognate for muc in this technical sense.
Adhimokṣa is the second of the five object-determining mental factors (viniyata, 別境五) in Yogācāra. Asaṅga's Abhidharma-samuccaya defines it as niścite vastuni yathā-niścayaṃ dhāraṇā — "with respect to a determined object, holding-it-as-determined" — with function asaṃhāryatā-karmaka: producing immovability, the state of not-being-able-to-be-led-away. Xuanzang preserves both halves verbatim: 印持 for dhāraṇā, 不可引轉 for asaṃhāryatā. Three doctrinal points follow. First, adhimokṣa operates only on already-determined objects; it is not the act of determination but the settling on what determination has produced. Second, the ordering chanda (→#14) → adhimokṣa → smṛti (→#16) describes a micro-phenomenology of cognitive commitment: aspiration leans toward, resolve seals upon, mindfulness holds in place. Third, like chanda, adhimokṣa is morally neutral — the same factor underwrites the practitioner's unshakeable confidence in the path and the dogmatist's unshakeable confidence in wrong view (mithyā-adhimokṣa). Cheng Weishi Lun explicitly requires three forces — 教力 (authoritative teaching), 理力 (reasoning), and 證力 (direct realization) — to gate adhimokṣa's installation as right resolve. Without the third, even correct belief risks ossifying before verification can arrive.
The convergence on immovability. Theravāda Abhidhamma names adhimokkha in the pakiṇṇaka cetasika list of the Abhidhammattha-saṅgaha — the post-canonical Pāli systematization parallel to Asaṅga's Abhidharma-samuccaya. Visuddhimagga XIV.151 gives the four-fold analysis: characteristic sanniṭṭhāna / adhimuccana (firm establishment), function asaṃsappana (non-wavering), manifestation vinicchaya (decisive judgment), proximate cause sanniṭṭheyya-dhamma (a thing fit for being firmly established upon). The indakhīla simile — the great gate-post of a city, set deep in the earth, immovable — gives Asaṅga's abstract asaṃhāryatā a vivid physical anchor. Xuanzang's 不可引轉 carries the analytic claim; Visuddhimagga's gate-post carries the image; both traditions describe adhimokṣa as the place where the mind stops moving on this object.
All three systems — Yogācāra (Asaṅga), Abhidhamma (Anuruddha's Saṅgaha), and the Visuddhimagga commentarial tradition — agree that adhimokṣa / adhimokkha belongs among the object-specific (not universal) mental factors. No Nikāya passage defines it directly as a cetasika, but its dynamic-derivative adhimuccati appears naturally in sutta contexts of conviction. The post-canonical standardization on both sides independently produced the same four-fold analysis with immovability as the defining feature. The indakhīla simile (Vism) and the seal image (CWS) describe the same arrest of cognitive motion from different angles.
Because adhimokṣa underwrites both the practitioner's commitment to the path and the dogmatist's adherence to wrong view, the contemplative discipline is not to weaken adhimokṣa but to ensure that what one has resolved upon is what prajñā (→#18) has actually verified. The cultivation chain stages this: chanda (→#14) first generates the will-to-act; adhimokṣa then seals the verdict; smṛti (→#16) holds the sealed object in place; samādhi (→#17) concentrates upon it; prajñā (→#18) discerns it fully. Adhimokṣa occupies the second position precisely because no amount of aspiration produces durable commitment without the mind's sealing act. A commitment not yet sealed is not yet adhimokṣa; it is still chanda reaching toward.
Resolve — with respect to an object whose determination has been made, holding it just as determined: this is its nature. To produce immovability, the state of not-being-led-away by counter-conditions: this is its function.
譯translator's note
譯者按： 「不可引轉」為雙面刃：正勝解令修行者於逆境不退，邪勝解令邪見牢不可破。《成唯識論》獨立列「邪、正等教、理、證力」，即指勝解之內容由其依據決定其正邪——無慧（→#18）校正之勝解為盲信，無勝解之慧為空論；欲（→#14）趨向、勝解鎖定、念（→#16）持守、慧（→#18）簡擇，四者缺一不成修習架構。