大方廣佛華嚴經搜玄分齊通智方軌 4.40

4.40

四釋文，此文有三：初總列名、二釋、三偈重頌。初文有六：初總告；二歎成忍因果勝相，因果即為二也；三問；四列名；五「是名」下結；六引諸佛同說證成。第二釋文有二：初辨、次結。此十忍前二加行攝、次無生忍正體攝、後七後知攝。約位，即順音聲三地已還，順忍即四五六地，無生忍即七地已上，後七忍九地已上；若通時即齊等也。此忍前三心境得名，後七從喻受稱。別釋，初忍有三：初舉、次釋、三結也。二順忍，三句同前。三，無生，有三，亦同前。就第二釋中有三：初立、次問、三答也。後七忍相生次第，如論。此義云何？疑者云：若法無，云何現？經「如幻也。」疑云：幻法不生，取識；世法不爾，云何同也？故經「如焰，亦生渴心。」疑云：其焰不得受用。世法不爾，云何同？答：如夢。疑云：夢則覺者不聞彼聲。世法聖凡共得，此云何同？答：如響，雖共而非實也。疑云：響即前得無益。世法不爾，此何也？答：如電光，無有作者而觸照有用。疑云：電若有用，即是實法。答：如化益生，豈是實也。疑云：若一切是無，誰能作化？答：如空成諸色，豈是有也。四幻，文有三：初問、次答、三結。答文有二：初辨所觀法，此文有三：初總舉；二「菩薩等」下辨觀相；三「譬如幻化」下廣辨幻相，此有譬合二文。第二「菩薩觀察」下辨忍行，此文有二：初加行忍、二「出生」下後得忍也。五如焰忍，有三：初問、次答、三結。答文有法、喻、合及辨觀相四文可知。六夢忍，文同焰忍可知。七響忍，有三：初問、次答、三結。答文有二喻，各有法、喻、合三文，前是自利、後是利他也。八電忍，有三：初問、次答、三結。第二文有四：初法、次「不行菩薩」下喻、三「是名」下結。四「若菩薩」下辨益勝用。第二喻有二喻：初向理體、第二向事用，各有法、喻、合三文可知。九化忍，有二：初問、次答。答有五：初一法說、次喻、三「如是菩薩處於」下合、四「是為」下結、五「佛子菩薩成就此忍」下明用利益耳。初法，文有二：初明行體所知、二「佛子是為」下結所知起用自在。合中有三：初總合；二「不著世間」下辨相，亦可約法譬顯行儀耳；「譬如化」下，法喻雙結勝用益也。十虛空忍中有二：初問、次答。答文有五：初十句明忍體，一一句皆有法、喻；二「佛子如是菩薩」下七句結成忍行；三「譬如虛空」下復以喻況行體，以合喻成前忍德也；四「是名」下結；五「若菩薩成就無來身」下辨忍行用利益。初十句中，一總、九別，可知。第三廣喻況忍行，文有二：初十一句明行成、二「何以故」下釋成忍行也。此答文有二：此意難解，思之。何者？疑云：若法如空者，此有二疑：一空體是無，物法亦可如是；二如世事空，別物依現法，亦如是別有異空也。答相可知。第三重頌，文有一百二十九偈：初十頌音聲忍、次十頌順忍、次十頌無生忍、次十頌幻忍、次十頌焰忍、次十五頌夢忍、次十七頌響忍、次七言二十行頌電忍、次十頌化忍、次十頌虛空、次七總頌結歎文彰忍利益也。

Fourth, explaining the text. This text has three parts: first, a general listing of names; second, the explanations; third, the verses repeating in praise. The first part has six: first, the general proclamation; second, praising the superior marks of the causes and fruits that constitute the tolerances—cause and fruit make two; third, asking questions; fourth, listing the names; fifth, concluding from "these are called" onward; sixth, citing the shared teaching of all buddhas to establish proof. The second part, explaining the text, has two: first, distinguishing; next, concluding. Among these ten tolerances, the first two are subsumed under preparatory application; the next, the tolerance of non-arising, is subsumed under the fundamental essence; the latter seven are subsumed under subsequent cognition. In terms of stages, conforming to sound is the third bhūmi and below; conforming tolerance is the fourth, fifth, and sixth bhūmis; the tolerance of non-arising is the seventh bhūmi and above; the latter seven tolerances are the ninth bhūmi and above; if taken generally throughout time, they are all equal. Among these tolerances, the first three derive their names from mind and object; the latter seven receive their titles from metaphors. In the specific explanations, the first tolerance has three: first, presenting; next, explaining; third, concluding. Second, conforming tolerance: its three phrases are the same as before. Third, non-arising, has three, also the same as before. Within the second explanation there are three: first, proposing; next, questioning; third, answering. The sequence in which the marks of the latter seven tolerances arise is as in the treatise. What is the meaning of this? The doubter says: If dharmas do not exist, how do they manifest? The sūtra says: "Like an illusion." The doubter says: Illusory dharmas do not arise, yet grasping consciousness does; worldly dharmas are not like this, so how are they the same? Therefore the sūtra says: "Like a mirage, which also gives rise to a thirsty mind." The doubter says: That mirage cannot be enjoyed and used; worldly dharmas are not like this, so how are they the same? Answer: Like a dream. The doubter says: In a dream, one who is awake does not hear those sounds; worldly dharmas are shared by both the noble and the ordinary, so how are they the same? Answer: Like an echo: although shared, it is not real. The doubter says: An echo is obtained right in front of one without benefit; worldly dharmas are not like this, so how is this so? Answer: Like lightning: it has no agent, yet upon contact its illumination has function. The doubter says: If lightning has function, it is a real dharma. Answer: Like a phantom benefiting sentient beings: how could it be real? The doubter says: If everything is nonexistent, who can create phantoms? Answer: Like space bringing about all forms: how could it be existent? Fourth, illusion: the text has three: first, questioning; next, answering; third, concluding. The text of the answer has two: first, distinguishing the dharmas observed; this text has three: first, presenting generally; second, distinguishing the marks of contemplation from "bodhisattvas, etc." onward; third, broadly distinguishing the illusory marks from "just as an illusion or apparition" onward, which has two texts: metaphor and application. Second, distinguishing the practice of tolerance from "bodhisattvas contemplate" onward; this text has two: first, preparatory tolerance; second, tolerance attained subsequently from "produce" onward. Fifth, the tolerance like a mirage has three: first, questioning; next, answering; third, concluding. The text of the answer has four recognizable texts: dharma, metaphor, application, and distinguishing the marks of contemplation. Sixth, dream tolerance: its text is the same as mirage tolerance and can be understood. Seventh, echo tolerance, has three: first, questioning; next, answering; third, concluding. The text of the answer has two metaphors, each having three texts: dharma, metaphor, and application; the former is benefiting oneself, the latter is benefiting others. Eighth, lightning tolerance, has three: first, questioning; next, answering; third, concluding. The second text has four: first, dharma; next, the metaphor from "a non-practicing bodhisattva" onward; third, the conclusion from "this is called" onward; fourth, distinguishing the superior function of benefits from "if a bodhisattva" onward. In the second metaphor there are two metaphors: the first turns toward the principle's essence; the second turns toward the phenomenal function; each has three texts—dharma, metaphor, and application—which can be understood. Ninth, phantom tolerance, has two: first, questioning; next, answering. The answer has five: first, one explanation by dharma; next, metaphor; third, application from "in this way, bodhisattvas dwell in" onward; fourth, conclusion from "this is" onward; fifth, clarifying the function and benefit from "disciples of the Buddha, when a bodhisattva accomplishes this tolerance" onward. The first text, on dharma, has two: first, clarifying what is known of the essence of practice; second, concluding the sovereign arising of function from what is known from "disciples of the Buddha, this is" onward. In the application there are three: first, general application; second, distinguishing the marks from "not clinging to the world" onward, which can also reveal the comportment of practice by correlating dharma and metaphor; from "just like a phantom" onward, dharma and metaphor together conclude the superior function and benefit. Tenth, in the tolerance of empty space there are two: first, questioning; next, answering. The text of the answer has five: first, ten lines clarifying the essence of tolerance, each and every line having both dharma and metaphor; second, seven lines concluding the practice of tolerance from "disciples of the Buddha, such a bodhisattva" onward; third, using a metaphor again to illustrate the essence of practice from "just like empty space" onward, using the applied metaphor to complete the virtues of the previous tolerance; fourth, concluding from "this is called" onward; fifth, distinguishing the function and benefit of the practice of tolerance from "if a bodhisattva accomplishes the body without coming" onward. In the first ten lines, one is general and nine are specific, as can be understood. Third, broadly using metaphors to illustrate the practice of tolerance: the text has two: first, eleven lines clarifying the completion of practice; second, explaining the completion of the practice of tolerance from "why?" onward. This text of the answer has two; this meaning is difficult to comprehend, reflect upon it. What is it? The doubter says: If dharmas are like space, there are two doubts here: first, the essence of space is nonexistent, and things and dharmas might also be like this; second, just as worldly phenomena are empty and separate things dependently manifest, dharmas might also be like this, having a separate and different space. The marks of the answer can be understood. Third, the repeating verses have a text of one hundred twenty-nine verses: the first ten praise the tolerance of sound; the next ten praise conforming tolerance; the next ten praise the tolerance of non-arising; the next ten praise illusion tolerance; the next ten praise mirage tolerance; the next fifteen praise dream tolerance; the next seventeen praise echo tolerance; the next twenty lines in seven-character verse praise lightning tolerance; the next ten praise phantom tolerance; the next ten praise empty space; the next seven are a general hymn of praise concluding and extolling the text to reveal the benefits of tolerance.