止觀輔行傳弘決 8.7

8.7

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."