維摩經略疏垂裕記 6.131

6.131

二、勸除滅，二：初、標示。二、「直除」下，正解，二：初、略釋。「罪從心生」等者，即諦觀罪性。故《大論》「喜根弟子問勝意云：『大德！是婬欲法名何等相？』答：『煩惱相。』又問：『內耶外耶？』答：『是煩惱不內不外。若在內者不應待緣，若在外者於我無事。』弟子言：『若如此者，煩惱非內非外、非在十方，求不可得，即不生滅。云何能作煩惱事耶？』」此亦是觀罪性之要術也。「若觀至罪相」者，即《普賢觀》云「我心自空，罪福無主」也。

Second, encouraging eradication, in two parts: first, pointing it out; second, directly explaining from "Directly eradicate" below, in two parts: first, brief explanation. As for "Transgressions are born from the mind," etc., this is to clearly contemplate the nature of transgressions. Thus the *Great Commentary* states: "The disciple of Harikeśa asked Jaya, 'O venerable one! What characteristic does this dharma of lust have?' He replied, 'The characteristic of defilement.' He asked again, 'Is it internal or external?' He replied, 'This defilement is neither internal nor external. If it were internal, it would not depend on conditions; if it were external, it would have nothing to do with me.' The disciple said, 'If so, defilement is neither internal nor external, nor in the ten directions; sought for, it cannot be found, which means it neither arises nor ceases. How could it produce the affairs of defilement?'" This is also an essential technique for contemplating the nature of transgressions. As for "If contemplating... to the characteristic of transgression," it is just as the *Samantabhadra Contemplation Sūtra* says: "My mind is itself empty; transgressions and merit have no master."