說無垢稱經疏 4.242

4.242

贊曰：下第二，結成舉措皆是菩提。有二：初牒前、後結成。此初文也。真實發趣，前三十二種中牒初四，波羅密多牒次六，成就有情牒次八，一切善根牒次二，攝受正法牒次六，供養如來牒後六。所作既周，名供養訖，如前已釋。此所由訖，此等具足能行證，故名相應。相應者，不相離、互隨順、能行能證和合之義。舊經唯二，若應諸波羅蜜，及教化眾生，無餘四牒，意說修行不過二門，一自利波羅蜜多、二利他教化眾生，故不牒餘。新文具矣。

Commentary: Second below, concluding that all actions and demeanors are bodhi. This has two parts: first, taking up what precedes; second, drawing the conclusion. This is the first text. 'Genuine setting forth' restates the first four of the preceding thirty-two; 'pāramitā' restates the next six; 'maturing sentient beings' restates the next eight; 'all roots of wholesome qualities' restates the next two; 'embracing the true Dharma' restates the next six; 'making offerings to the Tathāgata' restates the final six. When what was to be done is complete, it is called 'finishing the offering,' as previously explained. Having finished explaining these rationales, being endowed with these and able to practice and realize them is called 'corresponding.' 'Corresponding' has the meaning of being non-separate, mutually compliant, and the harmonious union of being able to practice and able to realize. The old sūtra only has two—'if corresponding to the pāramitās' and 'teaching and transforming sentient beings'—lacking the other four restatements; its intention was to say that cultivation does not exceed two doors: first, self-benefit through the pāramitās; second, benefiting others through teaching and transforming sentient beings, so it did not restate the rest. The new text is complete.