止觀輔行傳弘決 8.7

8.7

今對治中云「十二」者，此下文中十法成觀第七對治文中具釋也。不淨實觀，如上第七助治攝法中說，亦如華首選擇長者。假想，如下禪境中說，但彼發今修，以此為異。餘慈心等，具如禪境。初「病不轉而治轉」者，如不淨境轉為親想，即指親想以之為淨不應於親起欲想故。即此不淨而生親想，名為慈觀。慈若轉為不淨觀者，即見父母胮脹爛壞，親不應瞋，況令爛壞？癡中修因緣為治。癡若不破，却用邪慧思邊無邊，此獨頭癡心多沈沒，故用思惟以為對治。此邊無邊是六十二中未來四句，本是邪慧，今翻成治。若用數息不能治散，應思出世無漏法相，緣於雜境散亂便息。四藥互轉，為十二句。俱轉為轉，亦名為對，准前可知。次明大乘非對等者，唯第一義如阿伽陀藥。此且一往奪小以明治相，未論具用諸教互治，及以對治治攝法等，在下修觀第七門中。今此且用第一義治，名為阿伽陀治。此大乘治，具如上文隨自意中觀貪欲等。故下誡言「善取其意」。若失意者，具如隨自意中師資之失。

In the present antidotes, the mention of "twelve" is fully explained below in the seventh text on antidotes among the ten dharmas accomplishing contemplation. The actual contemplation of impurity is as explained above in the seventh [method] on aids curing and subsuming dharmas, and also like the Elder Selected in the Kuśalamūlasaṃparigraha. Imaginative contemplation is as explained below in the dhyāna-object; however, that is manifested while this is cultivated, which marks the difference. The remaining loving-kindness and the rest are fully as in the dhyāna-object. First, regarding "the illness not turning while the remedy turns": for instance, the object of impurity turns into the visualization of relatives, directly taking the visualization of relatives to be pure, because one should not give rise to lustful thoughts toward relatives. Producing the visualization of relatives directly from this impurity is called the contemplation of loving-kindness. If loving-kindness turns into the contemplation of impurity, one sees one's parents swollen, bloated, putrid, and decaying; toward relatives one should not be angry, let alone make them putrid and decaying. In ignorance, one cultivates causes and conditions as the cure. If ignorance is not broken, one conversely uses perverse wisdom to ponder finite and infinite; since this isolated ignorance-mind mostly sinks into torpor, one uses thinking as an antidote. This finite and infinite constitutes the future four phrases among the sixty-two [views]; originally it is perverse wisdom, but now it turns into a cure. If using counting the breaths cannot cure distraction, one should ponder the supramundane, outflow-free characteristics of dharmas; by taking miscellaneous objects as conditions, distraction will subside. The four medicines mutually turning constitute twelve phrases. Both turning together is "turning," also called "countering," which can be known by inference from the preceding. Next, regarding the Mahāyāna's non-countering and so forth: only the supreme truth is like the agada medicine. This is provisionally setting aside the Small to clarify the marks of the cure, without yet discussing the complete use of the various teachings to mutually cure, as well as aids curing and subsuming dharmas and so forth, which are in the seventh gate of cultivating contemplation below. Here it provisionally uses the cure of the supreme truth, named the agada cure. This Mahāyāna cure is fully as in the contemplation of lust and so forth in "Following One's Own Mind" above. Therefore it admonishes below to "grasp its meaning well." If one misses the meaning, it is fully as the faults of teacher and disciple in "Following One's Own Mind."