首楞嚴義疏注經 7.7

7.7

前雖廣說持戒清淨皎如氷霜，既不造新，已離魔事。然有無始宿習垢障塵沙如影隨形，與道為妨，於修行者一切時障，或數病數惱、多淫多瞋，或遭邪師，或遇魔嬈，諸難競起，皆是無始不善宿因邪思業種熏識現行，常與正道以為冤敵。凡夫始學，道力微弱，不能排遣，故佛有妙神呪，能滅宿世惡習，令無嬈惱，道力速成，不遭退屈。前說定慧破煩惱障，復明戒學但止罪業，今說神呪能破宿殃，兼除報障。三障苟亡，不證何待？

Although the preceding text extensively explained that maintaining pure precepts bright and pure as ice and frost means that, creating no new [karmas], one is already free from demonic affairs; nevertheless, beginningless past habituations and defiling obstacles, as numerous as dust and sand, follow like shadows following the body. They obstruct the Path and constantly hinder the practitioner at all times, causing frequent illness and vexation, abundant lust and anger, or encounters with heterodox teachers and harassment by demons. Various difficulties arise in competition, all being beginningless, unwholesome past causes and seeds of perverse, reflective karma perfuming consciousness into active manifestation, constantly acting as enemies to the correct path. When ordinary beings begin to train, their power in the Path is weak and frail, unable to dispel these. Therefore, the Buddha possesses this wondrous divine mantra, which can eradicate past evil habits, prevent vexation and disturbance, quickly bring about the power of the Path, and prevent falling back or giving up. The preceding explained that concentration and wisdom smash the obstacle of afflictions, and further clarified that the discipline of precepts merely halts sinful karma; now, it is taught that the divine mantra can smash past calamities and concurrently eliminate karmic retribution obstacles. If the three obstacles are destroyed, what else is there to wait for before realizing [the fruit]?