說無垢稱經疏 3.393

3.393

贊曰：下顯正中有二，初明真理令證罪根；後明俗事令知罪偽，「唯優波離一切法性生滅不住」下是。罪相無實，易可息除。罪根種子本真，證之罪滅。罪滅者，拔除煩惱惡業苦果諸種子也。斷種子故，一滅不生。名身語懺悔，但名制伏，益力損能，非真滅罪，後還生故。初中復三：初陳正理、次問令解、後明染淨之相。陳理有三：初明罪性、次明罪依、後明罪體。此初文也。空理義云：罪性者真空理。罪性若有，可住內根，由外六境，成在兩間。罪性本空，都何所住？世俗諦中，罪住六根，六塵為緣而起罪故，亦名在外。內因外緣，可住兩間六識等內。罪性既空，故都無住。證罪性空，當有何罪？應理義云：罪性者真如理，此理不依內根外境及住兩間。由逆此理，展轉罪生。證達此理，罪當永盡。

The Commentary says: Below, revealing what is correct has two parts: first, explaining the true principle to make them realize the root of the offenses; later, explaining conventional phenomena to make them know the falsity of the offenses, which begins below with: "O Upāli! The nature of all phenomena arises and ceases without abiding…" The characteristics of offenses lack reality and can easily be brought to rest. The seed of the root of offenses is originally true [suchness]; realizing it, the offenses are destroyed. "Destruction of offenses" means uprooting all seeds of defilements, bad karma, and suffering effects. Because the seeds are severed, once eliminated they do not arise again. Repentance through bodily and verbal forms merely suppresses them, increasing strength and diminishing potency; it is not the true destruction of offenses, because they will arise again later. Under the first, there are again three parts: first, setting forth the correct principle; next, questioning to bring about understanding; and later, clarifying the characteristics of defilement and purity. Setting forth the principle has three parts: first, clarifying the nature of the offenses; next, clarifying the support of the offenses; and later, clarifying the substance of the offenses. This is the first passage. The explanation according to the principle of emptiness states: The nature of offenses is the principle of true emptiness. If the nature of offenses existed, it could abide in the internal sense faculties, or because of the six external sense objects, it could be located in between. Since the nature of offenses is originally empty, where could it abide at all? In the conventional truth, offenses abide in the six sense faculties, and because they arise with the six sense objects as conditions, they are also called "external." With internal causes and external conditions, they could abide in between, within the six consciousnesses and so forth. Since the nature of offenses is empty, they are completely without an abode. When one realizes that the nature of offenses is empty, what offense could there be? The explanation according to the principle of conformity to reason states: The nature of offenses is the principle of tathatā; this principle does not rely on the internal faculties or external objects, nor does it abide in between. By going against this principle, offenses arise in succession. If one realizes and penetrates this principle, offenses will be exhausted forever.