止觀輔行傳弘決 2.43

2.43

「若人」下，正明於惡修觀。此且通明對惡設觀，雖用九想等折伏彌劇，故應用今四運推檢，恣其意地制其身口，以觀推窮。今欲破壞，故云「蔽若不起不得修觀」。「譬如」下，舉譬也。「綸」者，絲索也，亦可作輪字。釣法似輪，故云輪釣。《大論》云「吞鉤之魚雖在池中，在水不久。行者亦爾，信深般若，當知不久在生死中。」此觀貪欲，論云生死者，因中說果故云生死耳。重欲如魚強，觀微如繩弱，恐觀力微為欲得便，不須卒斷恣之用觀，是故誡言「不可爭牽」。觀法為鉤，恣起為餌。餌者，食也。欲輸觀便，名為「入口」。長時為「遠」，少時為「近」。增盛為「浮」，微劣為「沈」。恒用此觀追之不舍，不使成因至於來果，名為「不久」。欲斷觀成，名為「收獲」。初成為收，入位為獲。「於蔽」下，合中言「若無」等者，此觀既有治欲之能，數起重欲彌彰觀妙，故云「有魚多大唯佳」。常以妙觀隨之不捨，數起為多、深重為大。「此蔽不久」等者，復更借喻以結法文。御者，進也。《大經》第九云「如以呪術呪藥令良，用塗革屣以觸毒蟲，毒為之消。」蔽亦如是，以觀觀之，是蔽不久，堪任為觀。蔽體全轉，故云「堪任」。欲如革屣、觀如良藥，以法法欲義之如塗，觀成入欲，欲無不破，如觸毒蟲毒為之消。欲轉為智，智能進道，運至涅槃，名堪「乘御」。

From "If a person" downward directly explains cultivating contemplation with regard to the unwholesome. This generally explains establishing contemplation in confronting the unwholesome: although employing the nine contemplations of decay and the like to subdue it might intensify it, one should therefore apply the present four phases of mental activity to investigate it, giving free rein to the mental ground while restraining the body and mouth, thoroughly investigating it through contemplation. Wishing to break it down now, the text therefore says: "If the hindrance does not arise, contemplation cannot be cultivated." / From "It is like" downward presents an analogy. "Lun" is a silk line; it can also be written with the character lun (wheel). Because the method of angling resembles a wheel, it is called wheel angling. The Dazhidulun states: "A fish that has swallowed a hook, though still in the pond, will not remain long in the water. The practitioner is likewise: having faith in the profound prajñā, know that they will not remain long in saṃsāra." This contemplates lustful desire; as for the treatise speaking of "saṃsāra," it speaks of the fruit from the perspective of the cause, and hence simply says "saṃsāra." Heavy desire is like a strong fish, while subtle contemplation is like a weak line; fearing that the contemplation's strength is subtle and desire would gain the upper hand, one must not cut it off hastily, but rather indulge it and apply contemplation. Therefore the admonition says: "One must not pull or haul in haste." The method of contemplation is the hook, and letting desire arise is the bait. "Bait" means food. Desire yielding an opening to contemplation is called "entering the mouth." A long time is "far"; a short time is "near." Becoming more intense is "floating"; becoming subtle and weak is "sinking." Constantly pursuing it with this contemplation without abandoning it, so that it does not form a cause leading to a future fruit, is called "not long." The cessation of desire and the perfection of contemplation is called "harvesting": initial perfection is "taking in," and entering the stages is "reaping." / In the application from "With regard to the hindrance" downward, the statement "if there are none," etc., means that since this contemplation possesses the capacity to remedy desire, the repeated arising of heavy desire only further manifests the marvel of contemplation; hence it says: "no matter how many or how big the fish are, it is all for the best." One constantly pursues it with the marvelous contemplation without abandoning it; "repeatedly arising" is "many," and "deep and heavy" is "big." / The phrase "this hindrance will soon," etc., again borrows a metaphor to conclude the doctrinal explanation. "Drive" means to advance. The Mahāparinirvāṇa-sūtra, fascicle nine, states: "Just as by chanting incantations over medicine to make it efficacious, and applying it to leather boots to touch poisonous insects, the poison is thereby dispelled." The hindrance is also like this: contemplating it through contemplation, this hindrance will not last long and will become fit for contemplation. The substance of the hindrance completely transforms; hence it is called "becoming fit." Desire is like the leather boot, and contemplation is like the efficacious medicine; applying the dharma to remedy desire is analogous to applying the ointment: once contemplation is perfected, entering into desire will smash desire everywhere, just as touching poisonous insects dispels their poison. Desire transforms into wisdom, and wisdom can advance the path, transporting one to nirvāṇa; this is called being fit to "mount and drive."