摩訶止觀 9.116

9.116

對治助道者：前道品直緣理，轉無明、愛、取以為明，雖具正慧，不能得入。何以故？無明、愛、取是理惡，與理慧相持；復有行、有事惡，助覆理慧，如賊多我一，故須加修行、有事善，助開涅槃門。若起慳貪行、有，轉為布施行、有，則檀度善根生；若破戒行、有起，轉為持戒行、有，尸善根生；若瞋恚行、有起，轉為忍辱行、有，羼提善根生；若懈怠行、有起，轉為精進行、有，毘梨耶善根生；若散動行、有起，轉為禪定行、有，支林功德生；若愚癡行、有起，轉為覺悟無常、苦、空行、有，故事慧分明助破理惑。若有一蔽則不見理，況復六耶？今但破強者，弱則隨去。助道力深，成辦一切功德，調伏諸根，滿足六度，具佛威儀——十力、無畏乃至相好等，如前說，自思作之。

Regarding auxiliary paths as antidotes: the preceding factors of awakening directly focused on the principle, transforming ignorance, craving, and grasping into illumination; although possessing correct wisdom, one is unable to enter. Why is this? Ignorance, craving, and grasping are evils of principle that conflict with wisdom of principle; furthermore, there are phenomenal evils of karmic formations and existence that assist in veiling wisdom of principle. Like many thieves against myself alone, one must additionally cultivate phenomenal goods of karmic formations and existence to assist in opening the gate of nirvāṇa. If karmic formations and existence of stinginess arise, transforming them into karmic formations and existence of giving causes the wholesome roots of the dāna-pāramitā to arise. If karmic formations and existence of breaking precepts arise, transforming them into karmic formations and existence of keeping precepts causes the wholesome roots of śīla to arise. If karmic formations and existence of anger arise, transforming them into karmic formations and existence of forbearance causes the wholesome roots of kṣānti to arise. If karmic formations and existence of laziness arise, transforming them into karmic formations and existence of vigor causes the wholesome roots of vīrya to arise. If karmic formations and existence of distraction arise, transforming them into karmic formations and existence of meditative absorption causes the merits of the dhyāna factors to arise. If karmic formations and existence of delusion arise, transforming them into karmic formations and existence of awakening to impermanence, suffering, and emptiness causes phenomenal wisdom to become distinct and clear, assisting in shattering delusions of principle. If a single obstruction prevents one from seeing the principle, how much more so all six? Now one merely shatters the strongest, and the weak will follow and depart. As the power of the auxiliary paths deepens, it accomplishes all merits, subdues the sense-faculties, fulfills the six pāramitās, and equips one with the Buddha's majestic deportment—the ten powers, fearlessnesses, and the marks and characteristics, as explained previously; reflect on this and put it into practice oneself.