維摩經略疏垂裕記 8.167

8.167

二、「今先」下，隨文釋義，四：初、用藏助通慰喻，二：初、敘意分科。二、「果是」下，隨文釋義，二：初、從果假入空。二、從因假入空。「不懺宿罪」者，小乘奚甞不懺宿罪耶？但由不能觀心即空，名為不懺。又是不能觀心實相，十界罪福性空無主，故真天眼無從開發，不見淨土原於此也。若欲區別易解，應云小乘懺界內宿罪，不懺界外宿罪，故云不懺宿罪。界外宿罪者何？所謂根本無明也。達無明即法性，名無生懺。「若無怨對」者，內外怨對莫不皆由一念無明所造。反觀無生，怨對何從？轉怨為親，任運受化。伐樹除根，喻意可識。「菩薩以殺為初」者，以大慈為本故，觀一切眾生悉有佛性，未來定成佛故。「聲聞」下，《大論》五十一云「婬欲雖不惱眾生，心心繫縛故為大罪。以是故戒律中婬欲為初。白衣不殺戒在前，為求福故。」引《毘曇》、《成論》如前記。

Second, from "Now first" downward, explaining the meaning following the text, which has four [parts]: first, using the Tripiṭaka to aid the Shared in consoling, which has two [parts]: first, narrating the intention and dividing the headings. Second, from "The fruit is..." downward, explaining the meaning following the text, which has two [parts]: first, entering emptiness from conventional fruit; second, entering emptiness from conventional causes. Regarding "not repenting past transgressions," how could the Hīnayāna never repent past transgressions? It is merely because of inability to contemplate the mind as immediately empty that it is called "not repenting." Furthermore, it is because of inability to contemplate the true reality of the mind, where the nature of transgressions and blessings across the ten realms is empty and without an owner; hence the true divine eye has no way to open and develop, and failure to see the pure land originates here. If one wishes to distinguish this for ease of understanding, one should say that the Hīnayāna repents past transgressions within the realms but does not repent past transgressions beyond the realms, hence it is said that they "do not repent past transgressions." What are past transgressions beyond the realms? They are the so-called fundamental ignorance. To realize that ignorance is immediately Dharma-nature is called the repentance of non-arising. Regarding "if there are no adversaries," inner and outer adversaries are all without exception created by a single thought of ignorance. Looking back into non-arising, from where could adversaries come? Transforming enemies into intimates, they are naturally converted. Felling the tree and extirpating the root—the intent of the metaphor can be recognized. Regarding "the bodhisattva takes killing as the foremost," it is because great compassion is the foundation, and they contemplate that all sentient beings fully possess the Buddha-nature and will definitively become Buddhas in the future. From "śrāvakas" downward, the fifty-first [fascicle] of the Mahāprajñāpāramitōpadeśa says: "Although sexual desire does not afflict sentient beings, because thought after thought binds one, it is a great transgression. Therefore, in the monastic vinaya, sexual desire is foremost. For white-robed [laypeople], the precept against killing is placed first, in order to seek blessings." Citations of the Abhidharma and the Tattvasiddhi-śāstra are as noted previously.