說無垢稱經疏 2.201

2.201

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.