金光明最勝王經疏 3.568

3.568

贊曰：此引證也。一切如來說我壽者悉皆是無故，彼所起善惡之業亦無生滅。或我壽等即《解深密》等說一切法皆無自性，無生無滅，本來寂滅，自性涅槃等是。所滅之障既無生滅，能滅之行法亦無生滅，是一切法故。又《普賢觀經》云「以此五蘊空無自性」，乃至云「如此相心從妄想起，如空中風無依止處。如是法相不生不沒，何者是罪？無住無壞無觀心，無法不住法中。如是相者，名大懺悔」等。

Commentary: This cites proof. Because all Tathāgatas teach that self, living soul, and so forth are all non-existent, the wholesome and unwholesome karma generated by them likewise has no arising or ceasing. Alternatively, self, living soul, and so forth refers to what the Saṃdhinirmocana and other texts teach: that all phenomena lack intrinsic nature, are without arising and ceasing, are originally quiescent, are nirvāṇa by intrinsic nature, and so forth. Since the hindrances that are eradicated have neither arising nor ceasing, the conditioned phenomena of practice capable of eradicating them likewise have neither arising nor ceasing, because they are among all phenomena. Furthermore, the Sūtra on the Meditation on Samantabhadra says: “Taking these five aggregates as empty and without intrinsic nature,” up to, “A mind of such marks arises from false conceptualization, like wind in empty space with no resting place. Such marks of phenomena neither arise nor perish; what then is sin? With no abiding, no destruction, and no contemplating mind, no phenomenon abides in phenomena. Such marks are called the great repentance,” and so forth.