[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 85.30 # 大方廣佛華嚴經隨疏演義鈔 85.30 大方廣佛華嚴經隨疏演義鈔 85.30 - **Language:** Classical Chinese ### [85.30](https://indike.org/pramana/in.bauddha.taisho.1736.85.30) 二聞正法，於中有二：先歎發心、後正為說法。說法中二：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。三辯法師，分為三分，具如疏文。就中，有人云：別說有三，一約人、二約法、三合辯。初約人者，初聞名等為方便、二正見人為法界、三問法等彰其勝德。二就法中三者，一言教為方便、二智眼所得為法界、三通明業用以顯其德。三人法合辯亦具三法，初聞名至處為方便、次見人得法為法界、後說往因及推勝等以顯其德。釋曰：雖有此三，辨公本科但是後合耳。四衍法師等，分為四量：一聞名等是教量、二依教尋求是信量、三見彼依正是比量、四聞彼所說是現量。此四即是聞思修證也。更有開為五，於上第四現量之中，開出自分、勝進二位，餘同前辯。更有分五，亦如疏辯。六依意法師等，分作六分：一明求詣心行、二明見敬諮問、三讚說己知以授善財、四說己未知、五更示知者勸令往詣、六辭退奉行。若依五臺論，亦作此釋。或有一師分之為七，於前六中第二內，先致敬、後諮問法要。八或分為八，於前七中第三之內，先讚發心、後說己法。九或分為九，於上八中第五段內，先示已勸往、後教問歎德。十或分為十，於上九中第六段內，先致敬、後辭去。上十種科中，前五約位科、後五約會科，文並通在。今疏從其要當，存其三釋，取六釋文而名小異者，隨穩便故將抄中六對疏自知。就疏六中，前之四段各可為二：一中二者，初念前友教、二趣求後友。二中二者，先見敬、後諮問。三中二者，先稱讚、後授法。四中二者，先謙己知一、後推勝知多。下別科多，然後二不開，還成十段，以表無盡。 > Second, listening to the true Dharma, which contains two parts: first, praising the generation of the aspiration; second, directly expounding the Dharma for him. Within expounding the Dharma there are two parts: first, expounding the dharma-gate of the pramaṇa of realization; second, from "Looking up in deference" downward, expounding the dharma-gate of the pramaṇa of teaching. In the structural divisions above, the various positions are mostly the same, with few differences. Third, Dharma Master Bian divides it into three parts, as fully detailed in the Commentary. Within this, someone says: in specific terms there are three: first, regarding the person; second, regarding the Dharma; third, a combined explanation. First, regarding the person: hearing the name and so forth is the upāya; second, directly seeing the person is the dharmadhātu; third, asking about the Dharma and so forth manifests his superior virtue. Second, regarding the Dharma, there are three: first, the verbal teaching is the upāya; second, what is attained by the wisdom-eye is the dharmadhātu; third, thoroughly clarifying functions and actions to reveal his virtue. Third, the combined explanation of person and Dharma also possesses three dharmas: first, hearing the name and reaching the place is the upāya; next, seeing the person and attaining the Dharma is the dharmadhātu; afterwards, speaking of past causes and deferring to superior \[teachers\] manifests his virtue. Exposition: Although these three exist, Master Bian's original division was only the latter combined one. Fourth, Dharma Master Yan and others divide it into four pramāṇas: first, hearing the name and so forth is the pramāṇa of scriptural authority; second, seeking in accord with the teaching is the pramāṇa of trust; third, seeing his environment and person is the pramāṇa of inference; fourth, hearing what he expounds is the pramāṇa of direct perception. These four are precisely hearing, contemplation, cultivation, and realization. Some also expand it to five, dividing the fourth—the pramāṇa of direct perception—into two stages: one's own share and superior advancement, while the rest are the same as the previous explanation. There are others who divide it into five, which is also explained in the Commentary. Sixth, following Dharma Master Huiyi and others, it is divided into six parts: first, explaining the mental practice of seeking to visit; second, explaining seeing, paying respect, and inquiring; third, praising and expounding what he knows to bestow upon Sudhana; fourth, stating what he does not yet know; fifth, further indicating those who know and encouraging him to go visit; sixth, taking leave and putting it into practice. If one follows the treatise of Wutaishan, this explanation is also adopted. Another master divides it into seven: within the second of the previous six, first paying respects, and then inquiring about the essentials of the Dharma. Eighth, some divide it into eight: within the third of the previous seven, first praising the generation of the aspiration, and then expounding one's own Dharma. Ninth, some divide it into nine: within the fifth section of the eight above, first indicating \[the next teacher\] and encouraging him to go, and then instructing him to inquire and praise their virtues. Tenth, some divide it into ten: within the sixth section of the nine above, first paying respects, and then taking leave. Among the ten kinds of structural divisions above, the first five are divided according to stage, while the latter five are divided according to assembly, and the text encompasses them all. Now the Commentary follows what is essential and appropriate, preserving three explanations; it adopts the sixfold explanation of the text with slightly different names because of suitability and convenience, and by comparing the six in the subcommentary with the Commentary one will understand on one's own. Within the Commentary's six, each of the first four sections can be divided into two. The two within the first are: first, remembering the previous friend's instructions; second, proceeding to seek the subsequent friend. The two within the second are: first, seeing and respecting; second, inquiring. The two within the third are: first, praising; second, bestowing the Dharma. The two within the fourth are: first, humbly stating that he knows only one; second, deferring to the superiors who know many. Below there are many separate structural divisions, but the latter two are not subdivided, returning to make ten sections to symbolize inexhaustibility. > — English (machine translation) (machine translation) - [Previous: 85.29](https://indike.org/pramana/in.bauddha.taisho.1736.85.29) - [Next: 85.31](https://indike.org/pramana/in.bauddha.taisho.1736.85.31) - [Up: 85](https://indike.org/pramana/in.bauddha.taisho.1736.85) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.85.30) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.85.30](https://indike.org/pramana/in.bauddha.taisho.1736.85.30) · Pramāṇa