說無垢稱經疏 3.399

3.399

贊曰：此明罪體。空理義云：如其所依心本空寂，都無所住，能依罪垢。勝義諦中亦無自性，無所依止。罪垢既爾，諸法亦然，誰為罪緣？誰為出者？以心罪法三不出於如，如空無故。應理義云：如其本心不住內外，唯依真如。能依罪垢亦復依如，不依內外。如罪垢然，犯罪之緣及出罪者，一切諸法亦不出如，不依內外，都無實罪，一切皆是真如理故。由迷心故，諸過非起，可毀可責，名之為罪。由心悟故，罪滅善生，可讚可欣，名之為福。故說罪從心生，還從心滅。

The Commentary says: This clarifies the substance of offenses. The explanation according to the principle of emptiness states: Just as the supported mind is originally empty and tranquil, having nowhere it abides, the defilements of offenses that rely upon it also lack intrinsic nature in the ultimate truth, having nothing on which they rely. Since the defilements of offenses are like this, all phenomena are also like this: who serves as the condition for the offense? Who is the one who expiates it? Because the three—mind, offenses, and phenomena—do not go beyond Suchness, since Suchness is empty and non-existent. The explanation according to the principle of conformity to reason states: Just as the fundamental mind does not abide inside or outside and relies solely on tathatā, the defilements of offenses that rely upon it also rely on Suchness, not relying on inside or outside. As with the defilements of offenses, so too the conditions for committing offenses and the one who expiates offenses—all phenomena do not go beyond Suchness, do not rely on inside or outside, and completely lack real offenses, because all are the principle of tathatā. Due to deluding the mind, all faults and wrongs arise, which are blameworthy and reprehensible and called "offenses." Due to the awakening of the mind, offenses are destroyed and wholesome [qualities] arise, which are praiseworthy and delightful and called "merit." Therefore it is said that offenses arise from the mind, and are also destroyed from the mind.