釋禪波羅蜜次第法門 4.58

4.58

Second, explaining shifted treatment: this comes from the *Mahāyāna Treatise* (*Dazhidulun*) in its explanation of the ten powers, in the discussion of the power of knowing defilement and purification in dhyāna absorptions. That treatise says: 'A lustful person is taught to cultivate a mind of loving-kindness; a person with much anger is made to cultivate the contemplation of impurity; one with much delusion is taught to contemplate the finite and infinite; one with an agitated and scattered mind is taught to employ wisdom and discrimination; one with a sunken mind is taught to collect the mind. If it is like this, it is called shifted treatment; if it is not so, it is called unshifted treatment.' This is the reverse of what was stated above. Now, to explain shifted treatment, there are two kinds: first, the affliction shifts and the method also shifts; second, the affliction does not shift while the method shifts. Now, in terms of the first contemplation above, to explain the meaning of shifted treatment: in the previous counteractive treatment, one with much lust was taught to contemplate impurity. Once the contemplation mind is achieved, seeing impurity, one becomes averse to the objective sphere before them, and anger then arises. For example, when the Buddha was in the world, there were monks who practiced the contemplation of impurity, and upon its completion, they hired others to kill themselves. For such types, one should teach them to shift contemplation to cultivating loving-kindness in order to treat anger; this is called shifted treatment, and this is where medicine and affliction both shift. If explained in this way, upon careful and mature examination, it still does not accord with the intent of the teaching. Second, where the affliction does not shift but the medicine shifts: for the affliction of lust, not shifting [away from] the previous contemplation of impurity, one cultivates the loving-kindness contemplation as a treatment.