維摩經略疏垂裕記 6.130

6.130

三、述被訶之事，二：初、分科。二、隨釋，二：初、正述彈訶，七：初、正彈訶。「無重增罪」者，荊溪云：第二篇去，僧法可除，未妨真修何成擾心？當是疑重及重方便，依教作法緣具難諧。若學悔所加，懼一世無用，義須心殄乃令事除，彌助疑情名重增罪。「罪從至其想」者，語略意玄，善須得旨。然知其罪而隨其治，縱有治者皆擇其易、焉為其難？故須觀時藥病相扣，不可一向併云無生。故天台大師明懺淨中，小教有者令依事滅，非小所達方投大宗。並應先斷相續之想心，不應觀理而令續行。況復須窮逆順十心，觀成法順方滅重瑕。然此中辭但存大旨，使成淨名訶小之相。欲習行者不可徒然，應當專於四種三昧不思議境，九法資成遠近方便解行兼美，是故須依《止觀》大部，一切行者之妙津梁。「羯磨」者，此云辨事，謂施造遂法必有成濟之功焉。

Third, narrating the matter of being reproached, in two parts: first, dividing into sections; second, explaining according to the divisions, in two parts: first, directly narrating the reproach, in seven parts: first, the direct reproach. As for "Do not compound their transgressions," Jingxi says: From the second class downward, they can be removed through the Saṅgha's procedures; not obstructing genuine cultivation, how would they perturb the mind? It must refer to doubting a heavy offense or the preliminary stage of a heavy offense; when performing the rite according to the teaching, the necessary conditions are difficult to bring together. If repentance is imposed upon them, fearing that their whole lifetime will be useless, in principle their minds must be quelled for the phenomenal fault to be eliminated; further abetting their doubts is called compounding the transgressions. As for "Transgressions from... to their thoughts," the words are brief and the meaning profound; one must grasp the import well. When one knows their transgressions and treats them accordingly, even if there are remedies, one always chooses what is easy—why choose what is difficult? Therefore one must observe the timing so that the medicine and illness correspond; one cannot uniformly assert only the unproduced. Thus the Great Master Tiantai, in clarifying the purification of confession, had those offenses found in the lesser teaching eliminated through phenomena; only those beyond the reach of the lesser teaching were directed to the Great School. Moreover, one must first cut off the continuous mental thought-activity; one should not contemplate principle while allowing the activity to continue. How much more must one thoroughly examine the ten minds of going against and in accord [with saṃsāra]; only when the contemplation is perfected and the dharmas are harmonized are the heavy blemishes extinguished! However, the words here merely preserve the main import, so as to establish the appearance of Jingming reproaching the lesser [vehicle]. Those who wish to practice it must not do so in vain: they should concentrate on the four kinds of samādhi and the inconceivable object, with the nine dharmas assisting and consummating the remote and proximate expedients, so that both understanding and practice are refined. Therefore one must rely on the great work *Cessation and Contemplation*, the marvelous bridge for all practitioners. As for "Karman," it is translated here as accomplishing affairs, meaning that performing and applying the rite will inevitably achieve the efficacy of success.