大方廣佛華嚴經隨疏演義鈔 85.30

85.30

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.