本願藥師經古迹 1.27

1.27

述曰：此顯能除十善業道障。亦有三門：初障自性者，如經「好喜乖離乃至增長種種惡業」故。好喜乖離，意三業道悉能令他離所欲故。更相鬪訟，語四業道理不相應，多招諍故。惱亂自他，身三業道，三業果遂即惱亂他，若不果遂惱亂自故。二障過患者，謂由自惡招他謀害，如經「展轉常為不饒益事乃至呪起屍鬼斷壞身命」故。三勝利門者，現尚離害，況於當苦。文顯可知。

The Commentary states: This reveals the ability to eliminate obstacles to the ten paths of wholesome action. It also has three sections: first, the intrinsic nature of the obstacle is as the sūtra states, 'taking pleasure in discord, up to multiplying various evil karmas.' 'Taking pleasure in discord': the three mental paths of action are all able to cause others to be separated from what they desire. 'Fighting and litigating with one another': the four verbal paths of action are discordant with reason, frequently provoking disputes. 'Disturbing both themselves and others': regarding the three bodily paths of action, when the three karmas achieve their results, they disturb others; if they do not achieve their results, they disturb oneself. Second, the faults of the obstacle mean that one's own evil invites others' plotting and harm, as the sūtra states, 'constantly doing things that are unbeneficial to one another, up to conjuring vetālas to cut off and destroy body and life.' Third, the section on supreme benefits means that one is already freed from harm in the present life, how much more so from future suffering? The text is clear and readily understood.