維摩經略疏 5.62

5.62

「當直除滅勿擾其心」，二勸直除滅。諦觀罪性，妄想自息，是直除滅。何者？罪從心生，還從心滅，故罪有無必由於心。若觀心畢竟不可得，即不見罪相，是直除滅不擾其心。今明罪滅有三：一作法懺、二觀相懺、三觀無生懺。作法懺滅，違無作罪，依毘尼門。觀相懺滅性罪，此依定門。觀無生懺，滅妄想罪，此依慧門。復次違無作罪障戒、性罪障定、妄想罪障慧。作法懺者，如律所明。作法成就，能滅違無作罪，性罪不滅。《大論》云「如比丘斬草、告命，二罪同篇。作法懺悔，二無作滅，告命不滅。」雖違無作滅，性罪未滅，此非真滅。而作法紛動，廢修禪定障入無生，即是擾其心也。觀相懺者，如諸方等所明行法，見罪滅相。《菩薩戒》云「若見光華種種異相，罪便得滅。若不見相，雖懺無益。」若見好相，無作及性二罪俱滅。取相心動則心水不清，珠豈得現？此亦擾心，非直除也。觀無生懺者，此觀成時，能除根本妄惑之罪。如拔樹根，枝葉自滅。《普賢觀》云「一切業障海，皆從妄想生，若欲懺悔者，端坐思實相。眾罪如霜露，慧日能消除。」無勞作法取相紛糺。

"You ought to directly eradicate them and not agitate their minds": second, urging direct eradication. Closely contemplating the nature of offenses, false conceptualization naturally ceases; this is direct eradication. Why? Offenses arise from the mind and are extinguished also from the mind; therefore, the existence or nonexistence of offenses must depend on the mind. If one contemplates that the mind is ultimately unattainable, one does not see the characteristics of offenses; this is direct eradication without agitating their minds. Now, to explain: the eradication of offenses has three types: first, repentance through ritual action; second, repentance through contemplating signs; third, repentance through contemplating non-arising. Repentance through ritual action eradicates the offense of transgressing unmanifest karma, relying on the gate of the vinaya. Repentance through contemplating signs eradicates inherent offenses, relying on the gate of samādhi. Repentance through contemplating non-arising eradicates offenses of false conceptualization, relying on the gate of wisdom. Furthermore, the offense of transgressing unmanifest karma obstructs precepts; inherent offenses obstruct samādhi; offenses of false conceptualization obstruct wisdom. Repentance through ritual action is as explained in the vinaya: when the ritual action is accomplished, it can eradicate the offense of transgressing unmanifest karma, but inherent offenses are not eradicated. The Dàzhìdù lùn states: 'For instance, if a monk cuts grass or takes life, both offenses belong to the same category. Through repentance by ritual action, the two unmanifest karmas are eradicated, but [the inherent offense of] taking life is not eradicated.' Although the transgression of unmanifest karma is eradicated, the inherent offense has not yet been eradicated; this is not true eradication. Moreover, ritual actions are bustling and agitating, neglecting the cultivation of dhyāna and obstructing entry into non-arising; this is precisely agitating their minds. Repentance through contemplating signs is like the practices explained in the various vaipulya sūtras, seeing signs of the eradication of offenses. The Bodhisattva Precepts state: 'If one sees light, flowers, and various extraordinary signs, the offense is then eradicated. If one does not see signs, although one repents, there is no benefit.' If one sees auspicious signs, both unmanifest and inherent offenses are eradicated. However, when the mind that grasps signs is stirred, the water of the mind is not clear; how could the wish-fulfilling jewel appear? This also agitates the mind and is not direct eradication. Repentance through contemplating non-arising: when this contemplation is accomplished, it can eradicate the offenses of root delusion. It is like uprooting the roots of a tree: the branches and leaves naturally perish. The Sūtra on the Contemplation of Samantabhadra states: 'The ocean of all karmic hindrances / All arises from false conceptualization. / If you wish to repent, / Sit upright and contemplate true reality. / All offenses are like frost and dew; / The sun of wisdom can melt and eliminate them.' There is no need for the bustle and entanglement of performing rituals or grasping signs.