大方廣佛華嚴經疏 46.28

46.28

初忍，釋中十一句：初一總舉所聞，謂三無性等法；餘顯能聞入法，謂聞無相不驚，以解遍計無所有故；聞無生不怖，以解依他必無生故；聞無性不畏，以解真如無性性故。又釋：於真空法，聞時不驚越、思時不續怖、修時不定畏。又聞有無所有不驚、聞空無所有不怖、聞斯二無所有故不畏。並如諸《般若論》說。深信者，聞慧之始。悟解者，聞慧之終，初信久解故。愛樂者，思慧之初，愛法樂觀故。趣向為終，久思向修故。專心憶念者，修慧之初，起加行故。修習為終，正明造修至定根本故。安住者，依定發慧，證理相應故。具如《瑜伽．菩薩地》中。

In the explanation of the first forbearance, there are eleven phrases: the first generally adduces what is heard, namely, dharmas such as the three non-natures; the rest reveal the capacity to hear and enter the Dharma: hearing of marklessness, one is not startled, because one understands that the imaginary (parikalpita) is completely non-existent; hearing of non-arising, one is not terrified, because one understands that the dependent (paratantra) definitely has no arising; hearing of non-nature, one is not afraid, because one understands that tathatā has the nature of non-nature. Another interpretation: regarding the dharma of true emptiness, when hearing it one is not startled or transfixed; when contemplating it, fear does not continue; when cultivating it, one is not decisively afraid. Furthermore: hearing that existence has nothing belonging to it, one is not startled; hearing that emptiness has nothing belonging to it, one is not terrified; hearing that both of these have nothing belonging to them, one is not afraid. All are as explained in the various Prajñā treatises. Deep faith is the beginning of the wisdom of hearing. Awakening and understanding is the end of the wisdom of hearing, because initial faith leads after a long time to understanding. Fondness and joy is the beginning of the wisdom of contemplation, because one is fond of the Dharma and delights in contemplation. Tending toward is its end, because contemplating for a long time one tends toward cultivation. Concentrated mindfulness is the beginning of the wisdom of cultivation, because one initiates preparatory application. Cultivation is its end, directly explaining undertaking cultivation until reaching the root of concentration. Abiding peacefully means giving rise to wisdom based on concentration, corresponding with the realization of the principle. This is fully detailed in the Bodhisattvabhūmi of the Yogācārabhūmi.