說無垢稱經疏 2.201

2.201

贊曰：此中六度合名止息，止息障故。其體如前。布施除慳外感能捨，戒捨犯垢，此即十善業道，故感十善有情來生。安忍除恚，故能感得三十二相以自嚴身。三十二相，至下當知。由耐怨害，外感堪能忍受諸苦。由安受忍，外感柔和。由諦察忍，外感寂靜有情來生。舊但云「三十二相眾生來生」，理與此乖。勤除懈怠，外感可知。定除散亂，故感念知定者來生。由正念故得定，由聞思以定生，聞思二慧體正知故。又由念故得定，由定故以慧生，慧即正知故。舊本無此「正念正知」。慧除愚癡故，感入聖有情來生。入正定者，得見道等。此聚有三：一正定聚，入見道故。二邪定聚，諸邪見者。三不定聚，除二所餘故。入正定即諸聖者正定，亦通凡夫。信定亦名正定，於理未乖。

Commentary: Here, the six pāramitās are collectively named "calming," because they calm hindrances. Their essences are as previously [stated]. Generosity eliminates stinginess and externally induces those who can renounce; morality renounces the defilement of transgression, which is the path of the ten wholesome actions, and thus induces sentient beings of the ten wholesome actions to come and be born. Patience eliminates anger, and therefore can induce the thirty-two marks to adorn one's own body. The thirty-two marks will be explained below. By enduring resentment and harm, one externally induces [beings] capable of enduring various sufferings. By the patience of accepting [suffering], one externally induces the gentle. By the patience of scrutinizing dharmas, one externally induces tranquil sentient beings to come and be born. The older [translation] only said "sentient beings of the thirty-two marks come to be born," which diverges from the principle here. Vigor eliminates laziness; its external inducement can be known. Meditation eliminates distraction, and therefore induces those with mindfulness and clear comprehension in meditation to come and be born. Due to correct mindfulness one attains meditation; meditation arises through hearing and contemplation, because the essence of the two wisdoms of hearing and contemplation is clear comprehension. Moreover, due to mindfulness one attains meditation, and due to meditation, wisdom arises; wisdom is itself clear comprehension. The older edition lacked this "correct mindfulness and clear comprehension." Wisdom eliminates folly, and therefore induces sentient beings who have entered the noble state to come and be born. Those who enter the stage of certainty (samyaktvaniyata) attain the path of seeing and so forth. There are three categories of this group: first, the group of correct certainty, because of entering the path of seeing; second, the group of wrong certainty, referring to those with wrong views; third, the group of undetermined status, which is the remainder besides these two. Entering correct certainty refers to the correct certainty of the noble ones, but it also applies to ordinary persons. Certainty through faith is also called correct certainty; this does not violate the principle.