金光明最勝王經疏 3.576

3.576

贊曰：結成懺悔。初結懺悔、後結成真說。此初也。結真懺悔有二：一結無漏，即如是入於微妙真理是。入者證也，以無分別入真如理，破二障、斷二結有漏，即生信敬心。雖未能證，而但信解無相真如，依勝解力亦能除惡。我我所無，依圓性有，故云名無眾生而有於本。真妄對明，不言依他有，據實不無。此初門依欲，第三依真，無相通二。不說依於初世俗觀者，以虛妄執不能除障故。

Commentary: Concluding repentance. First concluding repentance, and later concluding the true teaching. This is the first. Concluding true repentance has two aspects: 1. concluding the untainted, which is “thus entering into the subtle and wondrous true principle”. “Entering” means realizing: by non-conceptualization entering into the principle of tathatā, destroying the two hindrances and severing the two fetters; [2.] the tainted, which is “giving rise to faith and reverence”. Although not yet able to realize, by merely having faith and understanding in signless tathatā, depending on the power of resolute faith one can also eradicate evil. Self and what belongs to self are non-existent, while the dependent (paratantra) and perfected (pariniṣpanna) natures exist; therefore it says “having no sentient beings yet having the fundamental”. In contrasting the true and the false, it does not mention the existence of the dependent nature, but in reality it is not absent. This first gate is based on aspiration, the third is based on the true, and the signless gate applies to both. The reason it does not speak of relying on the initial conventional contemplation is that vain conceptual grasping cannot eliminate hindrances.