大方廣佛華嚴經隨疏演義鈔 66.38

66.38

疏「三刪闍夜」者，即名也，是毘羅胝之子。《涅槃》中實德大臣為闍王說云「刪闍夜為諸弟子說如是法：一切眾中若為王者，自在隨意造作善惡，悉無有罪。如火燒物，無淨不淨。下取意引。如地普載、如水俱洗、如風能吹，乃至云如秋杌樹，春則還生，雖復杌斫實無有罪。一切眾生亦復如是，此間命終、還生此間，以還生故，當有何罪？一切眾生苦樂果報，悉皆不由現在業果。因在過去，現在受果。現在無因，未來無果。以現果故，眾生持戒，勤修精進遮現果惡，以持戒故則得無漏，盡有漏業。以盡業故，眾苦得盡。眾苦盡故，便得解脫。唯願大王速往其所。」

On the commentary’s “Third, Sañjaya”: this is the name; he was the son of Vairāṭī. In the Nirvāṇa [Sūtra], Minister Shide told King Ajātaśatru: “Sañjaya taught his disciples such a doctrine: ‘If anyone among all beings is a king, acting freely at will to do good or evil, he is entirely without sin. Just as fire burns things with neither pure nor impure [discrimination]—(the text below cites the gist)—just as the earth carries all, just as water cleanses all together, just as wind can blow; and even as a tree pollarded in autumn grows back in spring, though it was chopped down there is truly no sin. All sentient beings are also like this: dying here, they are reborn here; since they are reborn, what sin could there be? The suffering and pleasant retributions of all sentient beings are entirely not caused by present karmic fruit. The cause was in the past, and one experiences the fruit in the present. In the present there is no cause, and in the future there is no fruit. Because of present fruit, sentient beings keep precepts and vigorously cultivate exertion to block present fruit's evils; because of keeping precepts they attain the undefiled and exhaust contaminated karma. Because karma is exhausted, all sufferings are exhausted; because all sufferings are exhausted, they then attain liberation. May the Great King go quickly to his abode.’”