華嚴經探玄記 15.35

15.35

第二重頌中有一百一十九頌，長分十一段。初十頌隨順音聲忍，於中初二頌前聞真實法、次一頌不驚等、次二頌信解、次二頌受持愛樂、後三頌順入修習安住等可知。第二「譬如功德人」下十頌頌順忍，初三頌初隨順寂靜觀等、次一頌不違諸法、次一頌隨順深入等、次二頌清淨直心等、後三頌修平等觀深入具足。第三從「三十三天」下十頌頌無生忍，初三頌前不見有法生不見有法滅、次四頌何以故下十句釋成、後三頌結歎顯勝。第四「觀察諸世間」下十頌頌如幻忍，初二頌前略說、次四頌廣說中喻合、後四頌忍行成立。第五「菩薩摩訶薩」下十頌頌如焰忍，初二頌法說，次四約喻顯法，謂焰水從想生故喻之，又想故有法而實非有，如焰似水而實無水，故以為喻，後四喻法雙舉，顯法甚深。第六「彼能解世間」下十五頌頌如夢忍，初二頌一切世間如夢、次一頌夢非欲界等、次一頌夢性寂滅及不著夢、次二頌不壞夢、次二頌夢無自性、次四頌受持一切法如夢、後三頌不壞夢不虛妄取夢等。第七「菩薩摩訶薩」下十七頌頌如響忍，初二頌知一切法如響、次三頌分別眾聲如呼響、次三頌解如來音不從內等、次二頌入離虛妄法界巧出無量聲等、次三頌無礙音令眾生發起善根等、後四頌音聲非語而隨順語亦不染著等。第八「寂靜」下七言十頌二十行頌如電忍，初二頌觀意；次二頌不生世間等；次二頌不隨世流不受正法等，亦頌於不二法分別二相等；次二頌不內世間等；次一頌不行菩薩行不捨大願等；後一頌歎德成益。第九「修習甚深」下十頌頌如化忍，初三頌行菩薩行如化、次三頌知眾生業行等及佛菩薩等皆如化、次二頌業行隨世、後二頌歎德化用。第十虛空忍亦十頌，初二眾生及世間如空、次二境與智如空、次二慧及法空、次二能所說空、後二三世三業空。第十一「是名」下七頌結歎顯勝，初三二利圓、次二因果滿、後二結廣勝。

In the second section, the repeated verses, there are one hundred and nineteen verses, which are divided broadly into eleven sections. The first ten verses verse the forbearance of conforming to sound, wherein the first two verse the previous hearing of the true Dharma; the next one verses not being alarmed and so forth; the next two verse faithful understanding; the next two verse accepting, holding, and taking delight; the latter three verse conformingly entering, cultivating, abiding, and so forth, as can be known. Second, from 'Just like a meritorious person' onward, ten verses verse the conforming forbearance: the first three verse the initial conforming to quiet contemplation and so forth; the next one verses not contravening dharmas; the next one verses conformingly entering deeply and so forth; the next two verse the pure, straightforward mind and so forth; the latter three verse cultivating equal contemplation, entering deeply and being complete. Third, from 'The thirty-three heavens' onward, ten verses verse the forbearance of non-arising: the first three verse the previous not seeing any dharma arise and not seeing any dharma perish; the next four verse the ten phrases from 'Why is that?' onward explaining the accomplishment; the latter three verse concluding with praise and revealing supremacy. Fourth, from 'Observing all worlds' onward, ten verses verse the forbearance like illusion: the first two verse the previous brief explanation; the next four verse the simile and its application in the extensive explanation; the latter four verse the establishment of the forbearance-practice. Fifth, from 'Bodhisattvas-mahāsattvas' onward, ten verses verse the forbearance like a mirage: the first two verse the exposition of the Dharma; the next four clarify the Dharma via the simile, meaning water in a mirage arises from conception and is thus used as a simile, and also because of conception dharmas exist while in truth they do not exist, just as a mirage resembles water while in truth there is no water, and hence it is taken as a simile; the latter four present both the simile and the Dharma to reveal the extreme profundity of the Dharma. Sixth, from 'They can understand the world' onward, fifteen verses verse the forbearance like a dream: the first two verse all worlds being like a dream; the next one verses dreams not belonging to the desire realm and so forth; the next one verses the nature of dreams being quiescent and not grasping at dreams; the next two verse not destroying dreams; the next two verse dreams lacking self-nature; the next four verse accepting and holding all dharmas like a dream; the latter three verse not destroying dreams, not falsely grasping at dreams, and so forth. Seventh, from 'Bodhisattvas-mahāsattvas' onward, seventeen verses verse the forbearance like an echo: the first two verse knowing all dharmas like an echo; the next three verse distinguishing the multitude of sounds like a calling echo; the next three verse understanding the Tathāgata's voice as not coming from within and so forth; the next two verse entering the dharmadhātu free from falsity to skillfully emit boundless sounds and so forth; the next three verse the unobstructed sound causing sentient beings to bring forth roots of good and so forth; the latter four verse sound not being words yet conforming to words and also not being defiled by attachment, and so forth. Eighth, from 'Quiescent' onward, ten seven-character verses in twenty lines verse the forbearance like lightning: the first two verses [verse] the intention of contemplation; the next two verse not being born into the world and so forth; the next two verse not following worldly currents, not taking up the true Dharma, and so forth, also versing distinguishing the dual characteristics in non-dual dharmas; the next two verse not [making] internal the world and so forth; the next one verses not practicing bodhisattva practices, not abandoning great vows, and so forth; the latter one verses praising virtue and accomplishing benefit. Ninth, from 'Cultivating the profoundly deep' onward, ten verses verse the forbearance like an apparition: the first three verse practicing bodhisattva practices like an apparition; the next three verse knowing that sentient beings' karmic actions and so forth as well as buddhas, bodhisattvas, and so forth are all like an apparition; the next two verse karmic actions conforming to the world; the latter two verse praising virtue and apparitional function. The tenth, the forbearance like space, also has ten verses: the first two [verse] sentient beings and the world being like space; the next two, object and wisdom being like space; the next two, prajñā and dharmas being empty; the next two, the speaker and what is spoken being empty; the latter two, the three times and the three karmas being empty. Eleventh, from 'This is called' onward, seven verses conclude with praise and reveal supremacy: the first three [verse] the completion of the two benefits; the next two, the fulfillment of cause and effect; the latter two conclude with extensive supremacy.