說無垢稱經疏 2.180

2.180

贊曰：下有三重，明隨眾生應以如是嚴淨佛土而得成熟，即便攝受如是佛土。中有二：初一重，隨眾生應以如是嚴淨佛土而得息惡，即攝是土。後二重，明隨眾生應以如是嚴淨佛土而能獲善，即攝是土。此初文也。調伏者，調和控御身語等業，制伏滅除諸惑業故。應以如是嚴淨佛土者，修諸菩薩一切勝行，名嚴淨土，嚴淨土因故，修因曰嚴。此中意說，隨諸眾生應以如是菩薩妙行而得息惡，即便攝此菩薩妙行，如自持戒、調伏他惡，嚴佛土者本利生故。

Commentary: Below are three tiers, clarifying that according to how sentient beings should be matured through such an adorned, pure Buddha-land, he then assimilates such a Buddha-land. There are two parts within this: the first tier shows that according to how sentient beings should bring an end to evil through such an adorned, pure Buddha-land, he then assimilates that land. The latter two tiers clarify that according to how sentient beings should be able to obtain the good through such an adorned, pure Buddha-land, he then assimilates that land. This is the first text. "Disciplining" means harmonizing and regulating bodily and vocal actions, because of subduing and extinguishing defilements and karma. "Those who should [be matured] through such an adorned, pure Buddha-land" means cultivating all the superior practices of Bodhisattvas, which is called adorning the pure land; because these are the causes for adorning the pure land, cultivating the causes is called "adorning." The meaning intended here is: according to how sentient beings should bring an end to evil through such wonderful Bodhisattva practices, he then assimilates these wonderful Bodhisattva practices—such as maintaining discipline oneself to discipline the evil of others—since adorning a Buddha-land is fundamentally for benefiting sentient beings.