維摩經略疏 7.38

7.38

「說悔至過去」，二、明慰喻令觀因假入空。因即集諦，結業並是苦因。二乘為涅槃，但急斷結不懺宿罪。身子罪故不見淨土，意在此也。菩薩達煩惱性，不忩忩斷結急取涅槃，但以懺悔為先，淨諸功德，故螺髻見淨，意在此也。此正明觀因假入空。若但觀果假入空，非不離四住之惑，而往罪不除，則障法門化他功德。菩薩為度眾生必須除罪，若無怨對即可受化。故菩薩戒以殺為初，聲聞戒以非梵行為初，意在此也。今明菩薩修從假入空懺過去罪，故言說悔先罪。若《毘曇》明三世有罪，從未來至現在入過去，得繩繫屬行人。若《成論》明二世無罪，但隨心現在。今菩薩觀無生懺，尚無三世，何況罪入過去及在現在。但過去顛倒妄造諸罪，若知我心自空、罪福無主，如此懺時，眾罪如霜露，慧日能消除。體假入空破昔妄造，故言說悔先罪；三世空故，不入過去。

From "Speaking of repenting..." to "...past", the second [part] clarifies consoling so as to cause contemplation of entering emptiness from causal provisionality. The cause is the truth of arising: fetters and karma are together the causes of suffering. The two vehicles, for the sake of nirvāṇa, merely hasten to sever fetters and do not repent of past offenses. It was because of Śāriputra's offenses that he did not see the pure land; the intent lies here. The bodhisattva penetrates the nature of afflictions and does not hurriedly sever fetters to hastily seize nirvāṇa, but takes repentance as primary to purify all meritorious qualities; hence Śikhi saw the purity, and the intent lies here. This directly clarifies contemplating the entrance into emptiness from causal provisionality. If one only contemplates entering emptiness from resultant provisionality, it is not that one does not depart from the afflictions of the four entrenchments, yet past offenses are not eliminated, which obstructs the Dharma-gates and the meritorious qualities of converting others. Bodhisattvas, in order to deliver sentient beings, must eradicate offenses; if there are no resentful adversaries, [sentient beings] can then receive conversion. Therefore the bodhisattva precepts take killing as the first, while the śrāvaka precepts take non-chaste conduct as the first; the intent lies here. Now clarifying that the bodhisattva practices entering emptiness from provisionality to repent of past offenses, it is therefore said: "Speaking of repenting past offenses." If according to the Abhidharma, it explains offenses as existing in the three times, moving from the future to the present and entering the past, with the cord of acquisition binding them to the practitioner. If according to the Satyasiddhi-śāstra, it explains the two times as lacking offenses, which merely exist in the present following the mind. Now the bodhisattva contemplates repentance of the unarisen: there are not even the three times, how much less offenses entering the past or being in the present! It is only through past inverted views that various offenses were falsely created. If one knows that one's own mind is inherently empty and that offenses and blessings have no owner, when repenting in this manner, "All offenses are like frost and dew, which the sun of wisdom can melt away." Embodying the provisional to enter emptiness shatters past false creations; hence it says "speaking of repenting past offenses"; because the three times are empty, [they] do not enter the past.