大方廣佛華嚴經疏 34.39

34.39

第二釋名。通稱果者，地中滿足故。別言調柔者，謂調鍊柔熟，以供養攝化等為能調，鍊信等十行為所調。鍊由行供等令信等調柔，隨意堪用故名調柔，下鍊金喻其義甚顯。二發謂發進，趣謂趣向。於地滿中更求明解為能發趣，發自此地趣向後後為所發趣，下商人喻義甚相似。三王位之身酬因名報，因成納果故名為攝。四內證願力教智自在，又以願力助智令業用無邊，故稱願智。

Second, explaining the names. Generally termed 'fruit' because they are fulfilled within the stage. Specifically speaking of 'pliable maturation': this refers to being tempered and seasoned to pliable maturity; taking offerings, gathering, and transforming beings as the agents of tempering, and taking the ten practices such as faith as that which is tempered. Through practices such as making offerings, faith and the others are made pliable, serviceable at will; hence it is called 'pliable maturation'. The simile of refining gold below makes its meaning very clear. Second, 'setting forth' (fāqù): fā means setting out; qù means heading toward. Amid the fulfillment of the stage, further seeking clear understanding is that which sets forth; setting out from this stage and heading toward the subsequent ones is that which is headed toward. The simile of the merchant below is very similar in meaning. Third, the body of royal rank as recompense for the cause is called retribution; because the cause is accomplished and takes in the fruit, it is called 'intake'. Fourth, inwardly realizing the power of vows, one attains mastery in wisdom and teaching; furthermore, using the power of vows to assist wisdom renders its karmic functions boundless, hence it is termed 'vow and wisdom'.