說無垢稱經疏 4.534

4.534

贊曰：空理義云，二乘執有三世，現作罪已入過去世，名有移轉。過去有體，當來感果。大乘之罪，本性皆空，何有移轉？即教病者之懺悔義。應理義云：大乘之罪，熏種在身。未悔已前，念念現在，不入過去，名無移轉。未除不滅，當來感果。而雖教彼有疾菩薩悔先作罪，罪恒現在，而不說罪移入過去，過去無故。由此舊云「而不說入於過去」。又移轉者，滅無果義。示先作罪能有惡果，令其悔除。不說作罪移滅無果，以已疾苦難可忍受，勸愍有情令除彼疾。

Commentary: The doctrine of the Śūnyatā [school] says: The two vehicles hold that the three periods of time exist, and that transgressions committed in the present enter the past, which is called having transfer. The past has substantial reality and will induce karmic results in the future. In the Mahāyāna, transgressions are by original nature entirely empty; how could there be transfer? This is precisely the meaning of teaching the sick person repentance. The doctrine of the Yukti [school] says: In the Mahāyāna, transgressions perfume seeds in the body. Before repentance, they are present moment by moment and do not enter the past, which is called having no transfer. Until eliminated they do not perish, and will induce karmic results in the future. Although teaching that ill bodhisattva to repent previously committed transgressions, transgressions are constantly present, and one does not say that transgressions transfer into the past, because the past does not exist. Hence the older version says: 'and do not speak of them entering the past.' Furthermore, 'transferring' means perishing without result. One demonstrates that previously committed transgressions can have bad results, causing him to repent and eliminate them. One does not say that committed transgressions transfer and perish without result. Since one's own sickness and suffering are difficult to bear, one advises having pity on sentient beings to eliminate their illnesses.