大方廣佛華嚴經疏 38.3

38.3

第二成德果中有四：一於勝功德生增上心欲果、二彼說法尊中起報恩心果、三彼方便行中發勤精進果、四彼增上欲本心界滿足果。此之四果，前三從前生，後一復從此三果生。前中，初二護小心果，後一護小行果。前中初果者，由本欲上求下救，今更為物轉轉上求，故云增上。文中二：初牒前修因、後「如是而得」下顯所得果。今初，即牒前護小乘中總句也。隨所起方便慧者，牒前不捨一切眾生故。不捨眾生而修道品，是有方便則道品慧解。修習於道及助道者，即前修習如是功德也。道即四地證智，助道即菩提分法。二顯所得果，有十句，初總、餘別。總云潤澤者，深欲愛敬故。謂由修二道自有所潤深欲敬上，由為物修潤及含生深欲愛。下別中九句，釋彼潤澤有三種勝：一柔軟心者，明樂行勝，謂證法適神故。二調順者，調和善順緣中無礙，是三昧自在勝。上二是行體。三「利益」下七句，明離過對治勝。此是行用。於中，初句總，利他無過故利益，自利無過故安樂。下六句隨過別顯。若不寄對，難顯性淨之德。六句即離六過，經中皆是能治。一無雜染心，治為利於食過，及為名妬心過；二治少欲功德過；三治不求勝智過。上三皆自利。四治懈怠不攝眾生過。上四皆離於行生過。後二離於教生過，謂五治自見取不遵勝教過；六治捨為首不隨說行過。如說修行於聞思中最為其首，今捨彼首，所以為過。又上救生即前悲果，求殊勝智即上求果。

Second, within the fruit of accomplishing virtues, there are four: first, the fruit of generating an exalted aspiration for superior merits; second, the fruit of giving rise to a mind of repaying kindness toward the revered ones who teach the Dharma; third, the fruit of bringing forth diligent vigor in their expedient practices; and fourth, the fruit of fulfilling the original mental realm of that exalted aspiration. Among these four fruits, the first three arise from what precedes, and the last one further arises from these three fruits. Within the former, the first two are fruits of guarding against a small mind, and the latter one is the fruit of guarding against small practice. In the former, the first fruit arises from the original aspiration to seek above and rescue below, and now, for the sake of beings, increasingly seeking above, hence it is called 'exalted'. In the text there are two parts: first, it reiterates the previously cultivated causes; later, beginning from 'thus attaining...', it reveals the fruits attained. Now, as for the first, it reiterates the general phrase from previously guarding against the Lesser Vehicle. 'In accordance with the expedient wisdom that arises' reiterates the previous non-abandonment of all sentient beings. Cultivating the factors of the path without abandoning sentient beings is possessing expedients, which is the discernment of the factors of the path. 'Cultivating the path and the auxiliaries to the path' refers to the previous 'cultivating such merits'. 'The path' is the realized wisdom of the fourth stage; 'the auxiliaries to the path' are the factors of bodhi. Second, revealing the fruits attained has ten phrases: the first is general, the rest are specific. The general says 'moistened' because of deep longing, affection, and reverence. That is, due to cultivating the two paths, one is naturally moistened, deeply longing for and revering what is above, and because one cultivates for beings, one's moistening reaches living beings, deeply cherishing them. In the specific nine phrases below, explaining that moistening has three kinds of excellence: first, 'a gentle and pliant mind' clarifies the excellence of joyful practice, meaning that realizing the Dharma refreshes the spirit. Second, 'pliant and compliant' means being harmonized, well-compliant, and unobstructed among conditions, which is the excellence of mastery in samādhi. The above two are the essence of the practice. Third, the seven phrases from 'beneficial' downward clarify the excellence of leaving behind faults through antidotes. This is the function of the practice. Therein, the first phrase is general: being without fault in benefiting others is 'beneficial'; being without fault in self-benefit is 'peace and joy'. The six phrases below are revealed specifically according to the faults. If one does not contrast them, it is difficult to reveal the virtue of innate purity. The six phrases are leaving behind six faults; in the sūtra they are all antidotes. First, a mind without defilement remedies the fault of seeking food for gain and the fault of jealousy for fame; second, it remedies the fault of [satisfaction with] minor desires and merits; third, it remedies the fault of not seeking superior wisdom. The above three are all for self-benefit. Fourth, it remedies the fault of indolence in not gathering sentient beings. The above four all leave behind faults arising from practice. The latter two leave behind faults arising from teaching: fifth, it remedies the fault of clinging to one's own views and not honoring superior teachings; sixth, it remedies the fault of abandoning what is foremost and not practicing in accordance with what is spoken. Practicing in accordance with what is spoken is foremost among hearing and thinking; now to abandon that foremost is why it is a fault. Furthermore, the above rescuing of sentient beings is the previous fruit of compassion; seeking extraordinary wisdom is the fruit of seeking above.