注維摩詰經 5.132

5.132

什曰：利根者聞上四句則能處疾不亂。自此已下便為鈍根者也，說近切之言諭其心也。今日之病必由先罪，故教令悔先罪也。既言有先罪，則似罪有常性入於過去，故為說不入過去，去其常想也。肇曰：教有疾菩薩悔既往之罪。往罪雖繫人，不言罪有常性，從未來至現在、從現在入過去也。生曰：夫戀生畏死者，恐有罪故也。若能改而悔之，則出其境矣，復何畏哉？是以教悔前罪以除其畏也。此則據緣故耳，不言有實。

[Kumāra]jīva says: Those of sharp faculties, upon hearing the four phrases above, can dwell in illness without confusion. From this point downward is for those of dull faculties, speaking words close and urgent to instruct their minds. Today's illness must be due to past transgressions, so they are taught to repent past transgressions. Having said there are past transgressions, it would seem that transgressions have a permanent nature that enters into the past; therefore it is said they do not enter the past, so as to remove the notion of permanence. [Seng]zhao says: This teaches the sick bodhisattva to repent transgressions of the past. Although past transgressions bind a person, one does not say that transgressions have a permanent nature that comes from the future into the present and from the present enters the past. [Dao]sheng says: Clinging to life and fearing death is because one fears having transgressions. If one can reform and repent them, one transcends their domain; what then is there to fear? Therefore, repenting past transgressions is taught to remove their fear. This is merely based on conditions; it does not say that they have reality.