淨名經集解關中疏 1.462

1.462

時維摩詰來謂我言。唯優波離。無重增此二比丘罪。當直除滅。勿擾其心　此三廣引中文二。初彈呵。二二比丘歎伏。一初呵文六。初直呵勸。二解釋所以。三引證。四問答。五分別。六結成。此即初呵無重增兼勸直滅。小乘以犯戒為罪生。大乘以取相為罪生。既令見罪懺悔。是名重增。又二比丘迷於實相妄見罪生。今來懺悔。又見罪滅重增滅見故云重增。肇曰。二比丘既犯律行疑悔情深。方重結其罪則封累彌厚。封累彌厚則罪垢彌增。當直說法空令悟罪。不實封累情除則罪垢斯滅矣。天台云。懺悔法有三。一者戒門。依律法懺。是二功德門。謂禮佛誦經般舟方等道場法。是三無生門。令悟罪性空。若達罪性與福無異是也。今淨名示此無生懺也。

"At that time, Vimalakīrti came and said to me: 'O Upāli, do not further augment the offenses of these two monks! You should eliminate them directly, and not disturb their minds.'" This third part, quoting at length, has two sections: first, the rebuke; second, the two monks' praise and submission. The first rebuke has six sections: first, directly rebuking and admonishing; second, explaining the reason; third, citing proof; fourth, question and answer; fifth, discrimination; sixth, conclusion. This is the first, rebuking him not to further augment and also admonishing him to eliminate directly. The Hinayana takes the violation of precepts as the arising of an offense; the Mahayana takes the grasping of characteristics as the arising of an offense. Now, making them see an offense and repent is called 'further augmenting.' Furthermore, the two monks were confused about the true mark and falsely saw the arising of an offense; now that they had come to repent, they also saw the cessation of the offense, further augmenting their view of cessation; hence he says 'further augment.' Sengzhao says: "Since the two monks had violated the Vinaya, their feelings of doubt and remorse were deep. To newly confirm their offenses would only make their attachment and burdens heavier; and as their attachment and burdens became heavier, the defilement of their offenses would only increase. One should directly expound the emptiness of phenomena to make them awaken to the unreality of offenses; when the feeling of attachment is removed, the defilement of the offenses will be eliminated." Tiantai says: "There are three methods of repentance: first, the gate of precepts, which is repenting according to the Vinaya rules; second, the gate of merit, which refers to the rituals of the bodhimaṇḍa such as bowing to the Buddha, chanting sūtras, and pratyutpanna-vaipulya; third, the gate of non-arising, which makes one awaken to the emptiness of the nature of offenses. If one realizes that the nature of an offense is no different from blessing, this is it. Now Jingming reveals this repentance of non-arising."