說無垢稱經疏 2.192

2.192

贊曰：下第二答問嚴淨因。於中有二：初答嚴因、後「諸善男子如是菩薩隨發菩提心」下，顯土因所為利益。今有十八嚴淨土行，舊有十七，無此第三。十八番中，分之為七：初四如文，以六度合名止息諸障。四無量、四攝事、巧方便、菩提分，此之四法名發起說。息無暇、自守戒行、十善業道三，名寂靜故。皆有二文：初皆出因行、後皆顯得果。此初翻也。若諸菩薩發無上心土者，即是嚴待當淨土因。次前文說諸有情土是為菩薩嚴淨佛土，故言菩薩自發心土處即是嚴因。內因既爾，外感發起大乘有情來生其國。舊經當第三大菩提心。五根為體、大願為緣，以不退屈而為策發。所有餘義，如《幽贊》說。

Commentary: Below is the second part, answering the inquiry about the causes of adornment and purification. There are two parts within this: first, answering the causes of adornment; second, from "Good sons, in this way, according to the Bodhisattva's generation of the mind of awakening" onward, illuminating the benefits intended by the causes of the land. Now there are eighteen practices for adorning and purifying the land; in the older [translation] there were seventeen, lacking this third one. Among the eighteen sets, they are divided into seven: the first four are according to the text, taking the six pāramitās together as "calming the various hindrances." The four immeasurables, four means of embrace, skillful means, and the factors of awakening—these four dharmas are named "arousing [qualities]." The three—putting an end to non-opportune states, maintaining one's own precepts and conduct, and the path of ten wholesome actions—are called "quiescent." Each has two passages: first, setting forth the causal practice; second, showing the attainment of the fruit. This is the first set. If it is said that the land of the Bodhisattvas' generating the unsurpassed mind is the cause for adorning and anticipating the future pure land, the previous text stated that the land of sentient beings is the Bodhisattva's adorned, pure Buddha-land; therefore it says that the Bodhisattva's own place of generating the mind is itself the cause of adornment. When the internal cause is such, it externally stimulates and arouses Mahāyāna sentient beings to come and be born in that realm. In the older sūtra, this corresponds to the third, "the mind of great awakening." It takes the five faculties as its substance and great vows as its condition, using non-regression as its encouragement. The remaining meanings are as explained in the *Youzan*.