華嚴略疏卷第三 3.37

3.37

次說攝報果有二種。一在家果。二出家果。在家果復有二。一上勝身。閻浮王等。二上勝果。能以大施已下是。以四攝法攝取眾生故。不離念等八句。示現自利益故。此念略有四種。一上念。三寶是。二同法念。菩薩等是。三功德念。念自身他身菩薩行自體轉勝故。四求義念。念諸力無畏不共法至一切智等。此是真實究竟故為首有二。謂勝首大首。導者阿含中分別法義故。諸句如論釋。出家勝業有二。一三昧所作。論文具顯云。次說願智果。於中總別有十二句。別句身釋在論文。論云略說一切諸地各有因體果相應知。下偈有四十五行半。二十二行說一分中三義。十一偈頌上住義中有四。初二偈頌依何身。次四偈為仰義。次二偈頌以何心。三偈頌有何相。次有五行半頌上說分中釋名。次有五行半頌上說分中第三安住。次二十一行半頌教量分。就中初五行半頌願校量。次六行半頌行校量。次有九行半頌果校量。最後兩行結成歡喜。歡喜地竟。

Next, [the text] explains that the fruit of received retribution is of two kinds: (1) the fruit of a householder; (2) the fruit of renunciation. The fruit of a householder again has two aspects: (1) a supreme body: a Jambudvīpa king, etc.; (2) supreme fruits: from 'able through great giving' onwards, because of embracing sentient beings through the four means of embrace. The eight clauses from 'never departing from mindfulness' and so forth are to show benefit for oneself. This mindfulness broadly has four kinds: (1) supreme mindfulness: the Three Jewels; (2) mindfulness of shared dharmas: the bodhisattvas and so forth; (3) mindfulness of merit: being mindful of bodhisattva practices in oneself and others whose intrinsic nature becomes progressively superior; (4) mindfulness of sought meaning: being mindful of the powers, fearlessnesses, unshared qualities, up to all-knowledge and so forth. Since this is the true ultimate, 'taking the lead' has two meanings: the superior leader and the great leader. 'Guide': because of discerning doctrinal meanings in the āgamas. The various clauses are as explained in the treatise. The superior activities of renunciation are of two kinds: (1) what is performed in samādhi, which is fully expounded in the treatise. Next, [the text] speaks of the fruit of vow and knowledge, wherein there are twelve clauses, general and specific. The specific bodily explanations are in the text of the treatise. The treatise states: 'Briefly speaking, all the various grounds each have their respective cause, essence, fruit, and characteristics, which should be known.' The following verses comprise forty-five and a half lines. Twenty-two lines explain three meanings in the one section. Eleven verses praise the above meaning of 'abiding', in which there are four parts: the first two verses praise 'relying on what body'; the next four verses are for the meaning of veneration; the next two verses praise 'with what mind'; three verses praise 'having what characteristics'. Next, there are five and a half lines praising the explanation of the name in the section expounded above. Next, there are five and a half lines praising the third, 'firm abiding', in the section expounded above. Next, twenty-one and a half lines praise the section on comparative evaluation. Therein, the first five and a half lines praise the comparative evaluation of vows; the next six and a half lines praise the comparative evaluation of practices; the next nine and a half lines praise the comparative evaluation of fruits; the final two lines conclude in Pramuditā. The Pramuditā-bhūmi is completed.