金光明最勝王經疏 3.374

3.374

贊曰：次二頌願懺三業罪。即同《十住毘婆沙》第四所明懺悔云「三三合九種，從三煩惱起。」合九種者，即前三業及三世并三報業，謂順生現後受業，合之為九。今者加三障，除三報業。此經據總，彼論約受，有別故俱成九，各不相違。此九皆從貪瞋癡起，云從三煩惱起。又彼論問：三順受中有定不定，云何懺悔除耶？彼論答云：亦非皆滅。若定報者，願得今身償故。此亦據報定、時不定說；若時報俱定，彼即不論。彼約中容懺悔者說，若能增上懺，罪皆除故。《涅槃經》云「若入我法，即不決定。」又《瑜伽論》云「依未解脫者建立定報。」此意約未種解脫分者，依之立定報業；若種解脫分者，則總不定。不爾，有情如何三生修即入聖？非皆唯有三生定報故。十業道，義如別章。

The Commentary states: The next two verses pray to confess offenses of the three karmas. This is the same as the explanation of confession in the fourth fascicle of the *Daśabhūmikavibhāṣā*, which says: "Three and three combine to make nine types, which arise from the three afflictions." The combination into nine types refers to the aforementioned three karmas, the three times, and the three retribution karmas—meaning karma to be experienced in the present life, the next life, or subsequent lives—combining to make nine. Now, the three obstacles are added, and the three retribution karmas are excluded. This sūtra is based on the general, whereas that treatise concerns what is experienced; having this difference, both amount to nine, and they do not contradict each other. These nine all arise from greed, anger, and delusion, so it is said that they "arise from the three afflictions." Furthermore, that treatise asks: "Among the three types of karma according to when retribution is experienced, there are determinate and indeterminate retributions; how can confession eliminate them?" That treatise answers: "They are not all completely extinguished either. If it is determinate retribution, one vows to repay it in this present life." This is also stated with respect to when retribution is determinate but the time is indeterminate; if both the time and retribution are determinate, that is not discussed there. That is stated in reference to mediocre confessors; if one is able to make a superior confession, all offenses are eliminated. The *Nirvāṇa Sūtra* says: "If one enters my Dharma, it is not determinate." Furthermore, the *Yogācārabhūmi-śāstra* says: "Determinate retribution is established on the basis of those who are not yet liberated." The meaning here is that determinate retribution karma is established on the basis of those who have not yet planted the aids to liberation; if one has planted the aids to liberation, then generally it is not determinate. If it were not so, how could sentient beings cultivate for three lifetimes and enter sainthood? It is not the case that there is only determinate retribution of three lifetimes. The doctrine of the paths of the ten karmas is as explained in a separate chapter.