In Chih-i’s view, nothing good comes into being without evil. Evil assists sentient beings in pursuing good deeds and in accumulating merits. This is exemplified through evidence from the Lotus Sūtra. One example is drawn from one of the previous lives of the Buddha, when he was known as Sadāparibhūta-bodhisattva. This bodhisattva bowed humbly to everyone, claiming that someday they would all become Buddhas. His actions infuriated many people, and they scolded and beat him. As a result, those beings had to suffer from their karman in hell. However, as soon as they paid their dues, the cause and condition of their previous meeting with the bodhisattva matured, and they were able to meet the Buddha in their present lifetime. Upon receiving the Buddha’s teaching in the Lotus Sūtra, they entered the stage of non-retrogression (Skr., avinivartanīya). This case shows that the evil karman of beings in the past gives rise to the opportunity for beings to be taught by the Buddha in the present. This benefit is produced by the evil karman from one’s former action. Chih-i regards this situation as “the evil of oneself aiding the good of oneself.” Another example illustrates the benefit that is produced by the evil karman of others. This refers to the Buddha’s cousin Devadatta, who is regarded as an evil person because of attempting to kill the Buddha and alienating the Buddha’s saṃgha (community). However, the Buddha claims that Devadatta is a good friend. Chih-i uses this example to argue, “The evil of others can aid the good of oneself.” (Vol. 2, Page 259-260)