大方廣佛華嚴經疏 38.16

38.16

自下大文第三明彼果勝，即不住道行勝之果。有四勝果：一攝功德勝、二「名為無厭足」下修行勝、三「佛子菩薩摩訶薩如是勤修」下教化眾生勝、四「佛子菩薩摩訶薩為利益」下起隨順世間智勝。四中，初二自利，即所知法中智清淨果，初自分、後勝進。後二即利他勤方便果，前化他行、後化他智。今初，攝功德中十句：初三攝聞勝，然有二義：一即三慧，如次配聞思修；二顯二持，念即聞持智，及有趣即是義持。義有多種，略說二種善巧，謂智即法智勝、有趣即義智勝。然二釋皆聞，在初故，論名攝聞勝。次二攝戒勝：一忍辱柔和勝，即戒因成也，謂內懷慚愧不誑幽明，自護七支不招譏毀，故能持戒；二戒無缺勝，即戒體成也，乃至命難不捨戒故。後五攝智勝：一者因緣集智，此知法相智，無因倒因名為非處，正因緣集名之為處。知處治於非處，故名覺者。二者證智，知魔事對治，隨識分別皆魔事故。三知妄說智，異說對治，即知教智。正說為義句，邪說為非義句。邪正交雜，揀邪得正，名善分別。四神力起用智，依定起通治邪依故。五化眾生智，折伏攝受隨世宜故。上五中，前三自利、後二利他。

From here below, the third major section explains the excellence of that fruit, which is the fruit of the excellence of the practice of the path of non-abiding. There are four excellent fruits: 1. the excellence of gathering merit; 2. from 'named being insatiable' onward, the excellence of cultivation; 3. from 'Disciple of the Buddha, the bodhisattva-mahāsattva who diligently cultivates in this way...' onward, the excellence of teaching and transforming sentient beings; 4. from 'Disciple of the Buddha, the bodhisattva-mahāsattva, for the sake of benefiting...' onward, the excellence of giving rise to wisdom that accords with the worldly. Among the four, the first two are for one's own benefit, which are the fruits of the purity of wisdom in knowable dharmas—the first is the self-portion, and the second is the superior advancement. The latter two are the fruits of diligent skillful means for benefiting others—the former is the practice of transforming others, and the latter is the wisdom of transforming others. Now, the first: within gathering merit there are ten clauses. The first three are the excellence of gathering hearing, yet there are two meanings: first, they are the three wisdoms, respectively matching hearing, reflection, and cultivation; second, they reveal the two retentions: mindfulness is the wisdom of retaining hearing, and having interest is retaining meaning. Meaning has many kinds; briefly stated there are two kinds of skillfulness: wisdom is the excellence of the wisdom of dharmas, and having interest is the excellence of the wisdom of meaning. However, both explanations are hearing; because it is at the beginning, the Treatise names it the excellence of gathering hearing. The next two are the excellence of gathering precepts: 1. the excellence of forbearance and gentle compliance, which is the completion of the cause of precepts, meaning harboring shame and conscience within, not deceiving the seen or the unseen, guarding one's own seven factors [of speech and body], and not incurring ridicule or slander, thus being able to hold the precepts; 2. the excellence of flawless precepts, which is the completion of the essence of the precepts, because even in life-threatening difficulties one does not abandon the precepts. The latter five are the excellence of gathering wisdom: 1. the wisdom of the accumulation through causes and conditions—this is the wisdom that knows the marks of dharmas; being causeless or having contrary causes is called non-ground, while accumulating through correct causes and conditions is called ground; knowing ground remedies non-ground, hence one is called an awakened one; 2. realization wisdom, knowing the antidote to demon matters, because all discriminations following consciousness are demon matters; 3. the wisdom of knowing false speech, which is the antidote to divergent assertions, namely the wisdom that knows the teaching: correct speech is meaningful phrases, and false speech is non-meaningful phrases; when the false and correct are mixed together, sifting out the false and obtaining the correct is called good discrimination; 4. the wisdom of giving rise to functions through supernormal power, relying on samādhi to give rise to supernormal faculties to remedy false reliance; 5. the wisdom of transforming sentient beings, subduing and gathering them in accordance with what is appropriate for the world. Among the above five, the first three are for one's own benefit, and the latter two are for benefiting others.