釋禪波羅蜜次第法門 4.64

4.64

第四、明兼治者，亦出《摩訶衍論》解八念念捨文中。彼論云：「菩薩法施者，法施因緣，或復說法，或現神通，或復放光，如是等利益度脫眾生，名為法施。復次，行法施者，應當善識眾生煩惱多少，或但有一煩惱病，或兩兩雜，或三三雜。若一煩惱，說一法治；兩兩雜者，說二法治；三三雜者，說三法治。」此即是兼治相。一病說一法治，如前說。兩病二法治者，如有貪欲病，復有瞋恚，當用不淨、慈心觀共治。何以故？若但用一法，雖偏治一邊，復增一邊，則為過失。今二法相兼，病則皆差。或不淨兼慈，或慈兼不淨，今應隨病起，以義斟酌。兼三兼四，乃至五等，悉有其義，今不具說。

Fourth, explaining combined treatment: this also comes from the passage in the *Mahāyāna Treatise* explaining the recollection of giving among the eight recollections. That treatise says: 'As for the bodhisattva's gift of Dharma: the causes and conditions for the gift of Dharma may be preaching the Dharma, or displaying supernormal powers, or radiating light; benefiting and liberating sentient beings in such ways is called the gift of Dharma. Furthermore, one who practices the gift of Dharma should properly recognize the quantity of sentient beings' afflictions: some have only one disease of affliction, some have mixtures of two by two, or mixtures of three by three. If there is one affliction, one Dharma is preached to treat it; if they are mixed two by two, two Dharmas are preached to treat them; if mixed three by three, three Dharmas are preached to treat them.' This is the characteristic of combined treatment. Preaching one Dharma to treat one illness is as stated previously. Treating two illnesses with two Dharmas: for example, if there is an affliction of lust and also anger, one should use the impurity and loving-kindness contemplations jointly to treat them. Why is this? If one uses only one Dharma, although it partially treats one side, it will further increase the other side, which would be a fault. Now, combining the two Dharmas, the illnesses are both cured. Either impurity combined with loving-kindness, or loving-kindness combined with impurity; now one should weigh the meaning according to how the illness arises. Combining three, combining four, up to five, etc., all have their meaning, which is not stated in full here.