六妙法門 1.26

1.26

次釋「第四、對治六妙門」。三乘行者修道會真，悉是除障顯理，無所造作。所以者何？二乘之人，四住惑除，名得聖果，更無別法；菩薩大士，破塵沙、無明障盡故，菩提理顯，亦不異修。此而推之。若能巧用六門對治，破內外障，即是修道，即是得道，更無別道。云何功用六門對治？行者應當知病識藥。云何知病？所謂三障：一者報障，即是今世不善、麁動、散亂障界入也；二者煩惱障，即三毒、十使等諸煩惱也；三者業障，即是過去、現在所起障道惡業，於未受報中間，能障聖道也。行者於坐禪中，此三障發，當善識其相，用此法門對治除滅。

Next is the explanation of the 'Fourth: the six wondrous gates as antidotes.' For practitioners of the three vehicles cultivating the path to unite with truth, it is entirely a matter of removing obstacles and revealing the principle, without any contrivance. Why is this? When people of the two vehicles eliminate the delusions of the four abodes, it is called attaining the noble fruit, and there is no other separate dharma; when bodhisattva mahāsattvas thoroughly destroy the obstacles of [delusions fine as] dust and sand and ignorance, the principle of bodhi is revealed, and this is likewise not a different cultivation. Deducing from this: if one can skillfully use the six gates as antidotes to destroy internal and external obstacles, that itself is cultivating the path, that itself is attaining the path; there is no other path. How does one apply the six gates as antidotes? The practitioner should know the disease and recognize the medicine. What is knowing the disease? It refers to the three obstacles: first, the obstacle of retributive results, which is unwholesome, coarse, and agitated distraction in this present life that obstructs the elements, bases, and aggregates; second, the obstacle of afflictions, which refers to the afflictions such as the three poisons and ten emissaries; third, the obstacle of karma, which refers to the unwholesome karma obstructing the path that was produced in the past and present, which can obstruct the noble path during the period before retribution is received. When these three obstacles arise for a practitioner in seated meditation, one must skillfully recognize their signs and use these dharma gates as antidotes to eliminate them.