釋禪波羅蜜次第法門 4.63

4.63

Third, explaining unshifted treatment, which also has two meanings: first, the affliction does not shift and the contemplation also does not shift; second, the affliction shifts while the contemplation does not shift. First, the affliction does not shift and the contemplation also does not shift: as when a lustful person practices the contemplation of impurity and lust does not subside, one further increases the notions in practicing contemplation without needing to shift the contemplation; one should further produce the marks of pus, blood, decay, and disintegration, etc. If it does not subside with one person, one further does it with many people, and thus even an entire city or a whole village is made to be seen as impure, as broadly explained in the *Dhyāna Sūtra*. Or, progressing into the treatments such as white bones radiating light, lustful mind only then subsides; therefore it is called unshifted treatment. Although this meaning exists, deducing it in principle, one may still fear it is not the teaching's primary intent. Second, the affliction shifts while contemplation does not shift in treatment: the practitioner, having the affliction of lust, practices the contemplation of impurity to treat it; lust shifts and anger arises, at which time one does not shift the contemplation of impurity, but increases the notions within impurity itself, practicing the contemplation of impurity and entering absorption via white bones radiating light, and the angry mind is naturally eliminated. This also admits two meanings: first, the object does not shift while the mind shifts; second, the object does not shift and the mind also does not shift. The meaning of unshifted treatment for the remaining fourteen counteragents is analogous to this.