止觀輔行傳弘決 2.43

2.43

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."