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# 釋禪波羅蜜次第法門 4.56

釋禪波羅蜜次第法門 4.56

- **Language:** Classical Chinese

### [4.56](https://indike.org/pramana/in.bauddha.taisho.1916.4.56)

二、明治惡念思惟障者，障發如前說。對治，應教念佛功德。云何為念？正念之心緣佛十力、四無所畏、十八不共、一切種智圓照法界，常寂不動，普現色身，利益一切，功德無量，不可思議。如是念時，即是對治。何以故？此念佛功德從緣勝善法中生心數，惡念思惟從緣惡法中生心數。善能破惡，故應念報佛。譬如醜陋少智之人，在端正大智人中即自鄙恥。惡亦如是，在善心中則恥愧自息，緣佛功德，念念之中滅一切障。

> Second, explaining the treatment of the obstacle of evil thoughts and considerations: the manifestation of the obstacle is as stated previously. As a counteragent, one should instruct \[the practitioner\] to recollect the Buddha's merits. What is recollection? A mind of right mindfulness focuses on the Buddha's ten powers, four fearlessnesses, eighteen unshared \[qualities\], and sarvākārajñatā, perfectly illuminating the dharma realm, ever serene and unmoving, universally manifesting physical bodies, benefiting all, with merits immeasurable and inconceivable. When one recollects in this manner, that is the counteragent. Why is this? This recollection of the Buddha's merits produces mental factors from conditions in connection with supreme good dharmas, while evil thoughts and considerations produce mental factors from conditions in connection with evil dharmas. Good can destroy evil; therefore, one should recollect the reward Buddha (saṃbhogakāya). Just as an ugly and unintelligent person feels self-contempt and shame among handsome and greatly wise people, evil is likewise: in a good mind, shame and conscience naturally cause it to cease; focusing on the Buddha's merits, one extinguishes all obstacles thought after thought.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1916~en-mt.4.56) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1916.4.56](https://indike.org/pramana/in.bauddha.taisho.1916.4.56) · Pramāṇa
