華嚴經探玄記 12.58

12.58

第三大段彼果分中有二：先，行有四種：一攝功德勝、二修行勝，此二自利，是前所知法中智清淨果，初自分、後勝進也；三教化眾生勝、四起隨順世間智勝，此二利他，是前勤方便果，初化他行、後化他智。初中，初三句，論有二釋：先配三慧可知；次配二巧，謂初句總舉、二別知法；三別知義，亦是二持可知。以總攝別，是故論中名為攝聞勝也。次二句明戒勝，初微犯能悔、後堅持不犯。前中，內有慚愧，折伏柔和，發露向人，名為自護。又被化舉罪，亦由慚愧能忍斯辱，名為護他。二戒無微缺，名堅心不捨也。下五句明智：一知因緣智，謂果由因名是處、不由因名非處，此治無因。又善惡因得樂苦報名為是處，反此為非處，此治倒因也。達此之智，名為覺者。二證理智，外分別名為魔事，證智能治，名不隨他。三知教智，謂正說為是、邪說為非、交參為雜，簡邪得正，名為隨慧。四神通智，謂現神通能治邪歸眾生，令向正故。五化眾生智，可知。

In the third major section, on the fruition stage, there are two parts. First, the practices are of four kinds: 1. excellence in gathering merits; 2. excellence in cultivation. These two are for the benefit of oneself, being the fruit of the purification of wisdom within the previously known dharmas; the former is one's own stage, and the latter is superior advancement. 3. Excellence in teaching and transforming sentient beings; 4. excellence in giving rise to worldly wisdom that conforms [with worldly arts]. These two are for the benefit of others, being the fruit of the previous diligent upāya; the former is the practice of transforming others, and the latter is the wisdom of transforming others. In the first [excellence], regarding the first three lines, the commentary provides two explanations: first, matching them with the three types of wisdom, as is evident; second, matching them with the two kinds of skillfulness—namely, the first line is a general presentation, the second specifically understands dharmas, and the third specifically understands meanings; this can also be understood as the two types of retention. Because the general subsumes the specific, it is named in the treatise 'excellence in retaining what is heard'. The next two lines clarify the excellence of morality: first, being able to repent minor infractions; second, firmly upholding it without violation. In the former, possessing inner shame and conscience, subduing oneself to become gentle and pliable, and confessing openly to others is called protecting oneself. Furthermore, when one's faults are pointed out by someone who has been transformed, also enduring this disgrace through shame and conscience is called protecting others. In the second, morality having no minor defect is called 'firm-minded without abandoning'. The next five lines clarify wisdom: 1. The wisdom knowing causes and conditions: that a fruit arises from a cause is called the possible, and that it does not arise from a cause is called the impossible; this remedies [the view of] causelessness. Furthermore, that wholesome and unwholesome causes result in pleasurable and painful retributions is called the possible, and the reverse is the impossible; this remedies inverted causality. Wisdom that penetrates this is called 'one who is awakened'. 2. The wisdom realizing the principle: external conceptual discriminations are called the deeds of Māra; realizing wisdom can remedy them, and this is called 'not following others'. 3. The wisdom knowing the teachings: correct speech is right, heterodox speech is wrong, and their mingling is mixed; distinguishing the heterodox and obtaining the correct is called 'following wisdom'. 4. The wisdom of supernormal faculties: manifesting supernormal faculties can remedy sentient beings who have taken heterodox refuge, causing them to turn toward the correct. 5. The wisdom of transforming sentient beings, as is evident.