摩訶止觀 2.86

2.86

又道不妨惡。須陀洹人婬欲轉盛；畢陵尚慢；身子生瞋，於其無漏有何損益？譬如虛空中「明暗不相除，顯出佛菩提」，即此意也。若人性多貪欲，穢濁熾盛，雖對治折伏，彌更增劇，但恣趣向。何以故？蔽若不起，不得修觀。譬如綸釣，魚強繩弱不可爭牽，但令鉤餌入口，隨其遠近任縱沈浮，不久收獲。於蔽修觀亦復如是。蔽即惡魚；觀即鉤餌。若無魚者，鉤餌無用。但使有魚，多、大唯佳，皆以鉤餌隨之不捨，此蔽不久堪任乘御。

Furthermore, the Way does not obstruct evil. For stream-entrants, sexual lust flared up even more strongly; Pilindavatsa still retained arrogance; Śāriputra gave rise to anger—what loss or gain did this cause to their untainted [attainment]? It is just as in empty space, where "light and darkness do not eliminate each other, revealing the Buddha's bodhi"—this is precisely the meaning. If someone's nature has much greed and lust, and defilement blazes fiercely, then even if one applies antidotes to subdue it, it will intensify all the more; one should merely let it take its course. Why? If the hindrance does not arise, one cannot practice contemplation. It is like angling with a line: when the fish is strong and the line is weak, one cannot fight to pull it; one only lets the hook and bait enter its mouth, and allows it to go far or near, to sink or float as it wills—before long, it is caught. Practicing contemplation upon hindrances is also like this: the hindrance is the fierce fish, and contemplation is the hook and bait. If there were no fish, the hook and bait would be useless. If only there are fish, the more and larger they are, the better; one follows them with the hook and bait without letting go, and before long these hindrances will become tractable for riding.