止觀輔行傳弘決 8.47

8.47

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.