金光明最勝王經疏 3.492

3.492

贊曰：正答，有二：初略明，但令滅惡；後「善男子有四業障」下廣明，亦令生善。初中復二：初正明懺悔法、後「若人成就四法」下明能行之人。或初明暫除、後明永滅。就懺悔中復分為五：一明應懺之人、二「應當策勵」下明懺悔方軌、三「我從無始」下正明懺悔、四「以是因緣」下結勸修行、五「何以故？一切諸法從因緣生」下釋其所以。此即初也。由業障故者，宿業種。造諸罪者，更起現。此由宿因，作業決定。不爾，菩薩及諸如來一切時觀見應起業，制令不作，何故得造？由決定故。不爾，佛等何故待作後方教懺？若爾，一切業皆定作，應無不定。答：雖定造業，感果不定。所以經論又約感果分定不定者，即假者造業之人。又解：由業障故，即善惡業。造諸罪者，即感果。業是能造，果是所造。又解：通前二義故。

The commentary says: The direct answer has two parts: first, briefly clarifying it, solely causing evil to be eradicated; later, from 'Good son, there are four karmic obscurations' downward, extensively clarifying it, also causing good to be generated. Within the first there are again two: first, directly clarifying the method of confession; later, from 'If a person accomplishes four dharmas' downward, clarifying the persons able to practice it. Alternatively, the first clarifies temporary elimination, and the latter clarifies permanent eradication. Within confession, it is again divided into five: first, clarifying the persons who ought to confess; second, from 'They ought to apply diligent effort' downward, clarifying the procedures and rules of confession; third, from 'From beginningless time I…' downward, directly clarifying confession; fourth, from 'By this cause and condition' downward, concluding by exhorting to practice; fifth, from 'Why is this? All dharmas arise from causes and conditions' downward, explaining the reason. This is the first. 'On account of karmic obscurations' refers to the seeds of past karma. 'Commit various transgressions' refers to further giving rise to [their] manifestations. This is due to past causes, making karma determinate. If it were not so, the bodhisattvas and Tathāgatas, seeing at all times the karma that ought to arise, would restrain them from committing it; why then would they still be able to commit it? Because it is determinate. If it were not so, why would the Buddhas and others wait until after it is committed before teaching confession? If that were so, all karma would be determinately committed, and there should be none that is indeterminate. Answer: Although the commission of karma is determinate, the ripening of retribution is indeterminate. Therefore, when the sūtras and treatises divide it into determinate and indeterminate with respect to the ripening of retribution, this refers to the nominal person who commits the karma. Another interpretation: 'on account of karmic obscurations' refers to good and evil karma; 'commit various transgressions' refers to the ripening of retribution. Karma is the active agent of creation; retribution is what is created. Another interpretation: because it encompasses both of the preceding meanings.