華嚴經探玄記 18.53

18.53

第三明科文分齊。增數有十，初總為一，謂各一位故。二依遠法師分二：初親近善友；後「告言」下結聽聞正法，其繫念思及如說行，並攝在聞中。就近友中有四，初聞善友、二求善友、三見善友、四請問法。就初聞善友中亦四，初列國名，是通處；二山名，是別處；三善友名；四教往詣。二求善友中有三：一初聞心喜、二禮足辭去、三漸行訪友。三見善友中二：初往見、後設禮退住。四請問中三：一向已發心，明已有機；二而未知等，問行法；三我聞等，歎德。請近善友竟。二聞正法中二：初歎其發心、後正為說法。說法中，初說證量法門、後仰推等說教量法門。此上科文諸位多同、少有不同者。三依辨法師分三分：初聞名求覓等是加行位、二受其所說是正證法界、三仰推勝進是後得位。四依衍法師等分為四量：一初聞名等是教量、二依教尋求是信量、三見彼依正是比量、四聞彼所說為現量，此四即是聞、思、修、證也。五有諸德分五：於上第四現量中開出自分、勝進二位，餘同前辨。六依意法師等分作六分：一明求詣心行、二明敬諮問、三讚說己知以授善財、四說己未知、五更示知者勸令往詣、六辭退造彼。七或分為七，於此六中第二內，先見、後敬故也。八或分為八，於此六中第三內，先讚發心、後說己法。九或分為九，於此八中第五內，先指示、後勸往。十或分為十、於上九中第六內、先致敬、後辭去，謂一求、二見、三禮、四問、五讚、六說、七推、八指、九敬、十去。此上增數十種科中，初五約位科、後五約會科。

Third, clarifying the demarcations of the outline. Numerical increments comprise ten: First, aggregating as one, meaning each constitutes a single stage. Second, following Master Yuan's division into two: first, approaching good friends; later, from "told him" onward, concluding with listening to the true Dharma; mindful reflection and practicing as expounded are both subsumed under listening. Within approaching friends there are four: first, hearing of the good friend; second, seeking the good friend; third, seeing the good friend; fourth, inquiring about the Dharma. Within the first, hearing of the good friend, there are also four: first, listing the name of the country, which is the general location; second, the name of the mountain, which is the specific location; third, the name of the good friend; fourth, instructing him to go visit. Second, within seeking the good friend there are three: 1. first hearing and feeling joy in mind; 2. paying homage at the feet and taking leave; 3. gradually walking to search for the friend. Third, within seeing the good friend there are two: first, going to see him; later, paying homage and withdrawing to stand. Fourth, within inquiring there are three: 1. having already aroused the aspiration [for bodhi], clarifying that one already has the capacity; 2. not yet knowing, etc., asking about the method of practice; 3. "I have heard," etc., praising virtues. Approaching the good friend is concluded. Second, within hearing the true Dharma there are two: first, praising his arousal of the aspiration; later, directly expounding the Dharma for him. Within expounding the Dharma: first, expounding the teaching gate of the measure of realization; later, deferring with veneration, etc., expounding the teaching gate of the measure of teaching. The outline sections above are mostly the same across the various stages, with only few differences. Third, following Master Bian's division into three parts: first, hearing the name, searching, and so forth is the stage of preparatory application; second, receiving what he expounds is directly realizing the dharmadhātu; third, deferring with veneration to superior advancements is the post-attainment stage. Fourth, following Master Yan and others' division into four measures: 1. first hearing the name, etc., is the measure of teaching; 2. seeking according to the teaching is the measure of faith; 3. seeing his supportive and principal [retributions] is the measure of inference; 4. hearing what he expounds is the measure of direct perception; these four are hearing, reflecting, cultivating, and realizing. Fifth, some venerable masters divide into five: within the fourth above, direct perception, opening out the two stages of one's own share and superior advancement, with the rest being the same as previously analyzed. Sixth, following Master Yi and others' division into six parts: 1. clarifying the mental practice of seeking and visiting; 2. clarifying reverently inquiring; 3. praising and expounding what one knows to bestow upon Sudhana; 4. expounding what one does not yet know; 5. further indicating one who knows and encouraging him to go visit; 6. taking leave and proceeding thither. Seventh, or divided into seven: within the second of these six, first seeing and then paying reverence. Eighth, or divided into eight: within the third of these six, first praising the arousal of aspiration and then expounding one's own Dharma. Ninth, or divided into nine: within the fifth of these eight, first indicating and then encouraging to go. Tenth, or divided into ten: within the sixth of the nine above, first paying reverence and then taking leave; namely: 1. seeking, 2. seeing, 3. paying homage, 4. asking, 5. praising, 6. expounding, 7. deferring, 8. indicating, 9. revering, 10. departing. Among the ten kinds of outlines with numerical increments above, the first five are outlined according to stage, and the latter five are outlined according to assembly.