說無垢稱經疏 2.219

2.219

贊曰：自下第二顯嚴土因所為利益。於中合有十七轉，分之為二：初之八轉，牒上十八番行之次第展轉相有；後之九轉相，明嚴土因所生勝果。此初文也。舊有十三轉，初之七轉牒上諸番，後之六轉嚴土所生。此中第五轉止息者，合牒前六度，止六蔽故。此第六轉發起者，合牒前四，無量、攝事、巧便、菩提分法，發起自他二勝益故。此第八番寂靜者，合牒前三，息八、無暇自守戒、行十善業道，寂眾惡故。十八番中，第十六息無暇、第十七自守戒行，嚴此二因，人無惡器；嚴餘十六因，器無惡人。舊經初直心、次發行，發行合是深心，深心應是大乘心，然文倒錯。發行為第二，道理難知。調伏者，牒上六度，伏六蔽故，如說行者無量攝事巧便道品，此四種修行故。第七方便者，即說八難、自守戒行、十善業道，此之三種殊勝方便，寂靜惡故。

Commentary: From here below, the second part reveals the benefits brought about by the causes for adorning the land. Within it there are seventeen developments in all, divided into two: the first eight developments review the sequence of the eighteen practices above, sequentially giving rise to one another; the subsequent nine developments clarify the supreme fruits generated by the causes for adorning the land. This is the first text. In the older translation there are thirteen developments: the first seven developments review the various practices above, and the last six developments are what is produced by adorning the land. Here, the fifth development, "cessation," collectively reviews the preceding six pāramitās, because they cease the six hindrances. This sixth development, "arousing," collectively reviews the preceding four—the immeasurables, the means of attraction, skillful means, and the factors of awakening—because they arouse the two supreme benefits for oneself and others. This eighth development, "tranquility," collectively reviews the preceding three—putting an end to the eight non-leisure states, personally maintaining the precepts, and practicing the courses of ten wholesome actions—because they quiet all evils. Among the eighteen practices, the sixteenth, putting an end to non-leisure states, and the seventeenth, personally maintaining the practice of precepts—by cultivating these two causes, persons have no bad vessels; by cultivating the remaining sixteen causes, the vessel has no bad persons. In the older sūtra translation, the first is straightforward mind, the next is generating practice; generating practice should correspond to deep mind, and deep mind should be the Mahāyāna mind, but the text is inverted. Taking generating practice as the second makes the principle difficult to understand. "Taming" reviews the above six pāramitās, because they tame the six hindrances; "acting as spoken" refers to the immeasurables, means of attraction, skillful means, and factors of awakening, because these four kinds of practice are cultivated. The seventh, "skillful means," precisely refers to the eight difficulties, personally maintaining the practice of precepts, and the courses of ten wholesome actions—these three kinds of excellent skillful means, because they tranquilize evils.