止觀輔行傳弘決 8.47

8.47

次明助道中，念佛治障，障即是業，故用念佛以為對治。「念三十二相及報佛功德，共破習因惡業」者，是惡習因也。惡業麁重，須加色相，是故須念應佛三十二相，復念報佛所有功德，方可為治。若單善習因心起，則但念法門佛以為對治。若善報果相現，報是色法，故但念應佛色相為治。若惡報果相現令念法門佛者，準例習因惡業。既念三十二相及以報佛無量功德，今但令念法門佛者，文從勝說。若本緣理，不能治惡。言「惡業障轉」者，通論善惡俱皆是障，六蔽業重最能障故，故從惡說。

Next, in explaining the auxiliary path, mindfulness of the Buddha cures obstacles. Obstacles are karmas; therefore, mindfulness of the Buddha is employed as an antidote. Regarding "mindfulness of the thirty-two marks and the merits of the reward-body Buddha together breaks the evil karma of habitual causes": this refers to evil habitual causes. Because evil karma is coarse and heavy, physical marks must be added; therefore, one must be mindful of the thirty-two marks of the response-body Buddha, and furthermore mindful of all the merits of the reward-body Buddha, before it can serve as a cure. If the mind of a purely wholesome habitual cause arises, one only needs to be mindful of the Dharma-door Buddha as an antidote. If the signs of wholesome karmic retribution appear—retribution being physical form—one likewise only needs to be mindful of the physical marks of the response-body Buddha as a cure. If, when the signs of evil karmic retribution appear, one is instructed to be mindful of the Dharma-door Buddha, this is by analogy with the evil karma of habitual causes. Having already mentioned mindfulness of the thirty-two marks and the immeasurable merits of the reward-body Buddha, the present instruction only to be mindful of the Dharma-door Buddha is an explanation formulated from the superior perspective. If one originally focused on the principle, it would not be able to cure evil. Regarding "evil karmic obstacles are transformed": speaking generally, both good and evil are obstacles, but because the karma of the six hindrances is heaviest and most capable of obstructing, it is discussed in terms of evil.