[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) › 12.35 # 華嚴經探玄記 12.35 華嚴經探玄記 12.35 - **Language:** Classical Chinese ### [12.35](https://indike.org/pramana/in.bauddha.taisho.1733.12.35) 第三四如意足者，所作遂志故云如意，此即是神也，足是所依，即是定也。初欲定者，由欲加行能起此定，果從因稱故云欲定。此是行體。斷行成者，辨行功能，謂此定行能斷諸結名斷行成。又釋：涅槃名斷，斷家行成名斷行成。修如意足者，就前欲定明其所修也。「依止厭」下明前斷行成也。於諸煩惱，加行道厭、無間道離、解脫道中證彼擇滅、勝進道中趣求彼果，名向涅槃。又釋：資糧道中隨分生厭，加行道中永伏名離，無間道中正斷名滅，解脫道中證彼無為名向涅槃。又釋：若寄位言，道前加行位生厭，見位斷見惑名離，修位斷修惑名滅，究竟位得彼極果，名向涅槃。此等並是諸行治惑次第之相，不須別分覺分前後。何故？念勤不明此者，以未得定故，得定方有此功能故。二精進定者，亦從加行以立定名。三心定者，餘處亦名念定，謂繫意住緣名為念定，專心守境名為心定，並從方便以立其名。四慧定者，《地論》名思惟，《瑜伽》名觀故。彼論中說此四名欲懃心觀，謂明慧照察名觀，或是定因、或是定果。餘斷行等，類前可知。 > Third, regarding the four bases of psychic power: because whatever is done accords with one's intention, it is called 'as one intends' (rddhi); this refers to psychic power itself. 'Basis' (pāda) is that upon which it relies; this refers to concentration (samādhi). First, 'concentration of desire': because this concentration is aroused through the preparatory practice (prayoga) of desire, the result takes its name from the cause, and it is thus called 'concentration of desire'. This is the essence of the practice. 'Accomplished in the practice of abandonment' elucidates the function of the practice; that is, because this practice of concentration can sever all defilements (saṃyojana), it is called 'accomplished in the practice of abandonment'. Another explanation: nirvāṇa is called abandonment; when the practice belonging to abandonment is accomplished, it is called 'accomplished in the practice of abandonment'. 'Cultivates the bases of psychic power' clarifies what is cultivated with respect to the aforementioned concentration of desire. From 'relying on revulsion' downward clarifies the aforementioned accomplishment of the practice of abandonment. Regarding the defilements, feeling revulsion in the path of preparation (prayoga-mārga), disengaging in the path of uninterrupted progress (ānantarya-mārga), realizing that analytical cessation (pratisaṃkhyā-nirodha) in the path of liberation (vimukti-mārga), and aspiring toward that result in the path of special advancement (viśeṣa-mārga) is called 'inclining toward nirvāṇa'. Another explanation: generating revulsion according to one's capacity in the path of accumulation (saṃbhāra-mārga), perpetual suppression in the path of preparation being called disengagement, correctly severing in the path of uninterrupted progress being called cessation, and realizing that unconditioned \[state\] in the path of liberation is called 'inclining toward nirvāṇa'. Another explanation: if stated in terms of stages, revulsion arises in the preparatory stage prior to the path; severing the afflictions of view in the stage of seeing is called disengagement; severing the afflictions of cultivation in the stage of cultivation is called cessation; and attaining that ultimate result in the ultimate stage is called 'inclining toward nirvāṇa'. These are all aspects of the sequence of various practices countering defilements; there is no need to make separate divisions before and after the factors of awakening. Why? The reason this was not clarified in the \[four\] foundations of mindfulness and \[four\] correct exertions is that concentration had not yet been attained; only when concentration is attained does one possess this function. Second, 'concentration of diligence' also establishes the name of the concentration on the basis of its preparatory practice. Third, 'concentration of mind' is also called 'concentration of mindfulness' elsewhere; that is, binding the mind to dwell on an objective condition is called concentration of mindfulness, while focusing the mind to guard the object is called concentration of mind—both establish their names based on skillful means. Fourth, 'concentration of wisdom' is called 'reflection' in the Daśabhūmika-śāstra and 'discernment' in the Yogācārabhūmi-śāstra. Those treatises state that these four are named desire, exertion, mind, and discernment; that is, luminous wisdom investigating and observing is called discernment, which is either the cause of concentration or the result of concentration. The rest, such as the practice of abandonment, can be known by analogy with the preceding. > — English (machine translation) (machine translation) - [Previous: 12.34](https://indike.org/pramana/in.bauddha.taisho.1733.12.34) - [Next: 12.36](https://indike.org/pramana/in.bauddha.taisho.1733.12.36) - [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.12.35) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.12.35](https://indike.org/pramana/in.bauddha.taisho.1733.12.35) · Pramāṇa