華嚴經探玄記 11.39

11.39

初名者，調柔有二義：一約能調，謂供養攝化及迴向等，能鍊信等名曰調柔，地滿足故稱之為果。此則調柔之果，依主釋。二約所調，謂信等十行，為供養等所調鍊故，令離垢清淨，故名調柔。調柔即果，持業釋也。二發趣果者，謂亦二義：一發於前地趣向後地，行相差別名為發趣，地滿明解名之為果，此從境為名；二在於此地滿處發正慧解，求趣解知後後地中所有義相名為發趣，發趣慧解即是果故。三攝報果者，亦二義：一王位之身酬因名報，從於此地勝福所生故名為攝，此則因力果相為名；二勝生之身業感名報，屬此地收故名為攝，攝報即果故以為名。四願智果者，亦二義：一內證願成、通慧外用，體用合舉故名願智，此在地滿故稱為果；二以願力助智，令業用無邊，故以為名。

First, the names: "Pliancy" (tiaorou) has two meanings. (1) In terms of what can tame: offerings, gathering and transforming [beings], and dedicating merits, which can smelt and refine faith and so forth, are called pliancy; because the bhūmi is fulfilled, it is called a fruit. This is the fruit *of* pliancy—a genitive compound (tatpuruṣa). (2) In terms of what is tamed: the ten practices of faith and so on, being smelted and refined by offerings and so forth, are caused to be pure and free from defilement, hence called pliancy; pliancy *is* the fruit—an appositional compound (karmadhāraya). Second, the "fruit of setting forth" (faqu guo) also has two meanings: (1) setting forth from the preceding bhūmi toward the subsequent bhūmi, the distinct aspects of practice are called setting forth; when the bhūmi is fulfilled, clear understanding is called the fruit—this takes its name from the objective realm; (2) when arriving at the fulfillment of this bhūmi, generating correct wise understanding, seeking to set forth to understand and know all the meanings and aspects in the subsequent bhūmis is called setting forth; since the wise understanding of setting forth is itself the fruit. Third, the "fruit of gathered retribution" (shebao guo) also has two meanings: (1) the body in a royal position that recompenses causes is called retribution; being generated from the superior merits of this bhūmi, it is called gathered—this takes its name from the power of causes and the aspect of fruit; (2) the body of superior birth karmically induced is called retribution; being subsumed under this bhūmi, it is called gathered; gathered retribution is itself the fruit, and hence named so. Fourth, the "fruit of vows and wisdom" (yuanzhi guo) also has two meanings: (1) internal realization fulfills vows, while psychic powers and wisdom function externally; essence and function being mentioned together, it is called vows and wisdom; this being at the fulfillment of the bhūmi, it is called a fruit; (2) the power of vows assists wisdom to make karmic functions boundless, hence named so.