釋禪波羅蜜次第法門 4.57

4.57

三、明治境界逼迫障者，罪業發相，如上所說。對治方法，應教念法佛。法佛者，即是法性平等，不生不滅，無有形色，空寂無為。無為之中既無境界，何者是逼迫之相？知境界空故，即是對治。若念三十二相，即非對治。何以故？是人未緣相時，已為境界惱亂，而更取相者，多因此著魔，狂亂其心。今觀空，破除諸境界，存心念佛，功德無量，即滅重罪。此為對治，於義可見。略說對治治竟。

Third, explaining the treatment of the obstacle of oppression by objective conditions: the manifestations of sinful karma are as stated above. For the counteractive method, one should instruct [the practitioner] to recollect the Dharma Buddha (dharmakāya). As for the Dharma Buddha, it is the equality of dharma-nature, unarisen and unceasing, without form or color, empty, quiescent, and unconditioned. Since within the unconditioned there are no objective conditions, what could be a manifestation of oppression? Knowing that objective conditions are empty is itself the counteragent. If one recollected the thirty-two marks, that would not be the counteragent. Why is this? When this person has not yet focused on marks, they are already afflicted and disturbed by objective conditions; if they were to grasp at marks further, many would become possessed by Māra because of this, crazing and deranging their mind. Now, contemplating emptiness destroys all objective conditions; fixing the mind on recollecting the Buddha, its merits are immeasurable, and one immediately extinguishes grave sins. That this is the counteragent is evident from its meaning. The brief explanation of counteractive treatment is finished.