[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 12.29 # 華嚴經探玄記 12.29 華嚴經探玄記 12.29 - **Language:** Classical Chinese ### [12.29](https://indike.org/pramana/in.bauddha.taisho.1733.12.29) 就初中三：先結前標後、二正顯十門、三結行功能。初中，法明門者，明謂四地證智，以前地未得明相故，猶如地前四定中明得定。相似法者，是所說法，即眾生界等法也。門者，《地經》名入，依彼智明入此法中，若能入名入、所入名門。又依此能至四地，名為門也。二處順行者，正觀思量是方便、如實知是正證，此二同依所說法，故同順行也。十中，初五推能依至所依，謂初一觀正報假名、二觀正報所依心識，即本識是染淨法所依處也。後五句依所依立能依，謂初三句明本識中所持染法，約處辨之，三界唯心也；後二明所持淨法。勝信解者，猶是勝解，謂於所解印持決定，不令煩惱污心。次大心普被眾生，不同二乘小心故。又釋後五中，初三句起依報、後二句立正報。 > Regarding the first \[section, the cause\], there are three parts: first, summing up the preceding and introducing what follows; second, directly revealing the ten gates; third, summing up the efficacy of the practice. In the first part: as for 'the gate of illumination of dharmas', 'illumination' refers to the realization-wisdom of the fourth bhūmi; because in the preceding bhūmis this characteristic of illumination had not yet been attained, it is like the concentration that attains illumination among the four concentrations prior to the bhūmis. 'Similar dharmas' refers to the taught dharmas, namely the dharmas such as the realm of sentient beings. 'Gate': in the Sūtra on the Bhūmis it is called 'entry'; relying on that illumination of wisdom, one enters into these dharmas. If \[viewed from the perspective of\] what is capable of entering, it is called 'entry'; the entered is called 'gate'. Furthermore, relying on this, one can reach the fourth bhūmi, hence it is called a 'gate'. 'Conformable practice in two places': correct contemplation and deliberation are the upāya; knowing in accordance with reality is the correct realization. Both of these equally rely on the taught dharmas, and are therefore called conformable practice together. Among the ten, the first five trace what is supported back to that which supports, meaning that the first contemplates the nominal designation of the direct retribution, and the second contemplates the mind-consciousness upon which the direct retribution is supported—that is, the fundamental consciousness is the supporting basis for defiled and pure dharmas. The latter five phrases establish what is supported based upon that which supports: the first three phrases explain the defiled dharmas maintained within the fundamental consciousness, distinguishing them according to locus, \[showing that\] the three realms are mind-only; the latter two explain the pure dharmas maintained therein. 'Superior faith and understanding' is still superior resolution (adhimukti), meaning that one determines and retains what is understood, not allowing afflictions to defile the mind. Next, the 'great mind' broadly covers sentient beings, differing from the small mind of the two vehicles. Furthermore, in explaining the latter five: the first three phrases give rise to the dependent retribution, and the latter two phrases establish the direct retribution. > — English (machine translation) (machine translation) - [Previous: 12.28](https://indike.org/pramana/in.bauddha.taisho.1733.12.28) - [Next: 12.30](https://indike.org/pramana/in.bauddha.taisho.1733.12.30) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.1733.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.12.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.12.29](https://indike.org/pramana/in.bauddha.taisho.1733.12.29) · Pramāṇa