大乘義章 14.32

14.32

次明對治。如《地持》說，放逸懈怠不受菩薩戒，違佛菩提，以信對治。問曰：信心應治不信，何緣乃治放逸懈怠不受戒等乎？釋言：以其內心不信，故為放逸，不受禁戒。舉此為彰內心不信。於諸眾生有殺害想，違於大悲，大悲以對治。於諸眾生有瞋恚心，違於大慈，以慈對治。顧身命財，違於惠施，以捨對治。於諸眾生多求眾具，違於不倦，不倦對治。問曰：不倦應治懈怠，何緣對治多求眾具？釋言：以求世間事故、妨修出道故，以不倦對治求眾具。無方便智，違於知論，以知論對治。不善隨順，違隨順他，以隨順對治。於修善法放逸懈怠，違於慚愧，以慚愧對治。於生死苦其心怯弱，違於勇猛，勇猛對治。於佛疑惑違於供養，以供養對治。對治如是（此三門竟）。

Next is explaining the antidotes. As the Bodhisattvabhūmi states, heedlessness and indolence, not receiving the bodhisattva precepts, which contravenes the Buddha's bodhi, is countered by faith. A question asks: 'The mind of faith ought to counter lack of faith; for what reason does it counter heedlessness, indolence, not receiving the precepts, and so forth?' The explanation says: 'Because the inner mind lacks faith, one is therefore heedless and does not receive the prohibitive precepts. Mentioning these is to reveal that the inner mind lacks faith.' Having thoughts of killing and harming toward sentient beings contravenes great compassion, and great compassion is used as the antidote. Having an angry and resentful mind toward sentient beings contravenes great loving-kindness, and loving-kindness is used as the antidote. Begrudging body, life, and wealth contravenes generous giving, and renunciation is used as the antidote. Seeking abundant requisites from sentient beings contravenes untiring vigor, and untiring vigor is used as the antidote. A question asks: 'Untiring vigor ought to counter indolence; for what reason does it counter seeking abundant requisites?' The explanation says: 'Because seeking worldly matters obstructs the cultivation of the transcendent path, untiring vigor is used to counter seeking requisites.' Lacking expedient wisdom contravenes knowledge of the treatises, and knowledge of the treatises is used as the antidote. Failing to comply skillfully contravenes complying with others, and compliance is used as the antidote. Heedlessness and indolence regarding the cultivation of wholesome dharmas contravenes shame and conscience, and shame and conscience is used as the antidote. The mind being timid regarding the suffering of saṃsāra contravenes courage, and courage is used as the antidote. Having doubts toward the Buddha contravenes making offerings, and making offerings is used as the antidote. The antidotes are as such (this completes the third gate).