English
Ah! The obscuration of afflictions and the obscuration of knowledge have been shown. There, all obscurations, when they are exhausted, are considered liberation. Thus it is said. Secondly, regarding the antidote to be abandoned, in general, the antidote is said to be of four types: the antidote of suppression, the antidote of reliance, the antidote of abandonment, and the antidote of complete purification or thorough cleansing. The first is to view the object to be abandoned as a fault. The second is the path of preparation of the path of immediate cessation. The third is the path of immediate cessation. The fourth is the path of liberation and the path above it. Or, the method of suppressing the manifestation from the two is: As stated in the *Arya-Dpun-bZang-gis-Zhush-pa*: "For those with strong attachment, counteract by contemplating the impure flesh and fat, etc., with skin and bones. For hatred, counteract with the water of compassion. For ignorance, counteract with the path of dependent origination." Thus, the respective antidotes for the three poisons. Similarly, for those with strong pride, meditate on the differentiation of the elements. As stated in the sutra: "Great King, this individual is of six elements, six sense spheres of contact, and eighteen mental preoccupations." Thus, if one knows many dharmas, one will know that there is no single self, and thus the pride that arises from clinging to self will disappear. For those with strong conceptual thoughts, it is said to focus on the breath. As stated in the *Treasury of Knowledge*: "Mindfulness of inhaling and exhaling, has counting, following, abiding, and, searching, examining and complete purity, are considered to be six aspects." These, too, only do a partial suppression and do not eradicate from the root, because they are not contrary to the fundamental ignorance of self. As stated in the *Vimuktimarga*: "Loving-kindness, etc., are not contrary to ignorance, therefore, they do not completely cut off faults." Thus it is said. Secondly, the antidote that eradicates the seed from the root is the wisdom that realizes that all phenomena are without self. As stated in this very text: "The cause of liberation from the two obscurations is the two wisdoms." And: "Wisdom abandons all afflictions and objects of knowledge, therefore, this is supreme, and its cause is hearing this." Thus it is. Among these, the antidote that directly abandons the seed is the path of seeing and the path of meditation, from these paths
Chinese
不是其他的，因为所断的只有见断和修断两种。窍诀论典中说：为了平息见道和修道上的，能取和所取的分别念，有八种对治法。如是。其中，证悟人无我，可以断除烦恼障。圣天说：见到境上无人我，有生之种子即会断灭。以及《释量论》中说：执著我和我所，对于聚合的事物生起贪著，这是（烦恼的）因，而它的对治是，见无我，是相违的。如是。所知障是通过证悟法无我来断除的。《中观根本慧论》中说：戏论由空性而止息。以及《入行论》中说：串习空性之习气，能断除实物之习气，若串习一无所有，则彼亦从后而断除。如是。证悟一切法为空性，也能遮止对人我的执著，因此也能作为烦恼障的对治。如彼论中说：烦恼和所知之障，黑暗的对治即是空性，欲速疾证一切智，何不修习空性耶？如是。对于那些空性不是所知境的人来说，因为没有证悟它，所以断除所知障是不合理的。如（经中）所说：心与有相之境相系缚，欲得解脱亦是难事。如果说，断除障碍种子的对治，仅仅是证悟无我的智慧，那么修习其他的道就变得没有意义了吗？不是的，因为它们能够压伏现行，从而增长智慧的力量，所以是有意义的。就像食物能够增强身体的力量，然后药物才能治愈疾病一样。《楞伽经》中说：所有这些支分，佛陀皆说是为了智慧的缘故。以及《释量论》中说：以空性之见而得解脱，其余的修习是为了那个目的。第三，如何断除之理，总的来说，世间的智慧只能断除现行的所断，而不能断除种子，因为没有现量证悟无我。有些人说对治完全不起作用，这是因为经中说：具有染污的智慧度
English
It is not other, because there are only two types of what is to be abandoned: what is abandoned by seeing and what is abandoned by meditation. In the instruction treatise, it says: "In order to pacify the conceptual thoughts of grasping and being grasped on the paths of seeing and meditation, there are said to be eight types of antidotes." Thus it is. Furthermore, realizing the selflessness of persons abandons the afflictive obscurations. Aryadeva says: "Having seen the selflessness of objects, the seed of existence will be reversed." And in the Commentary on Valid Cognition, it says: "Having grasped at self and what belongs to self, attachment arises towards conditioned objects. That is the cause, and its opponent is seeing selflessness, which is contradictory." Thus it is. The obscuration of knowledge is abandoned by realizing the selflessness of phenomena. In the Root Verses on the Middle Way, it says: "Proliferation is stopped by emptiness." And in the Engaging in Bodhisattva Behavior, it says: "By habituating the imprint of emptiness, the imprint of things will be abandoned, and by habituating that there is nothing, that too will be abandoned later." Thus it is. Realizing that all phenomena are empty also negates the grasping at the self of persons, so it also acts as an antidote to the afflictive obscurations. In that very text, it says: "Emptiness is the antidote to the darkness of afflictions and the obscurations of knowledge. Since you desire to quickly know all things, why not meditate on emptiness?" Thus it is. For those for whom emptiness is not an object of knowledge, it is not reasonable to abandon the obscuration of knowledge because they have not realized it. As it says: "The mind is difficult to abide in even in nirvana with all its objects." If the antidote to the seed of obscurations is only the wisdom that realizes selflessness, then the practice of other paths would become meaningless, wouldn't it? No, because they subdue the manifest and increase the power of wisdom, so they are meaningful. Just as food increases the strength of the body, and then medicine cures the disease. In the Lankavatara Sutra, it says: "All these limbs are said by the Buddha to be for the sake of wisdom." And in the Commentary on Valid Cognition, it says: "Liberation comes from the view of emptiness, the remaining meditation is for that purpose." Third, how to abandon them is that, in general, worldly wisdom only abandons the manifest to be abandoned, but cannot abandon the seed, because it has not directly realized selflessness. Some say that the antidote does not work at all, because the sutra says: "The wisdom perfection with contamination"
Chinese
是这样的：在信解行位的阶段，对能取和所取进行分别念，断除这种分别念就是具有染污的般若波罗蜜多。正如（经文）所说。从口诀的论典中说：以无常等所缘境，以具有真实所依的这些，能遮止显现执着等等。这与（上述经文）相违背。如果不是断除种子的对治，那么现见此岸的量就不是破除增益的对治，因为《释量论》中说：因为量能损害非量。因此，具有对治才能断除有，这样就造成了损害。因此，种子的对治是出世间的智慧，因为能现量证悟所断的根本二取之境并不成立的缘故。其中，见断和修断两种断除方式中，第一种，有些（论师）说：在自己的相续中，首先见断有功能和中品殊胜法的智慧相遇，并且这些作为因和缘，在第二个阶段，所断变成有功能和无功能。中品殊胜法变成大品，第三个阶段，所断自身不是刹那性的，并且不能产生同类后续的，因此相续断绝。大品殊胜法的智慧变成见道，因此生起为解脱道。这种说法不合理，因为加行道的智慧会变成道谛的自性，因为是直接断除所断种子的对治的缘故。而且，与见断的种子分离的灭谛，不会成为道谛的果，因为在那之前没有道谛的缘故。以理证和教证成立。如果承认，那么圣狮子贤论师说：从这里缺了一行字。……的真谛是果，是从意义的角度来显示的。这与（圣狮子贤论师的观点）相违背。见道不是断除见断种子的对治，因为没有对它的种子造成任何损害的缘故。因此，损害是这样的：在这里像声闻乘一样，并没有摧毁任何所断的真谛，然而断除的是虚假的、突发的、如幻的。如《宝性论》中说：如幻术之王被其他的幻术之王所击败一样，那些
English
It is like this: In the stage of acting with faith, discriminating between the apprehended and the apprehender, eliminating this discrimination is the Prajñāpāramitā with defilements. As it is said (in the scriptures). From the instructions of the treatises, it says: With impermanent objects of focus, etc., with these possessing a basis of truth, it can prevent manifestations of clinging, etc. This contradicts (the above scripture). If it is not an antidote that eliminates the seeds, then the valid cognition that sees this shore will not be an antidote to imputation, because in the Pramāṇaviniścaya it says: Because valid cognition harms non-valid cognition. Therefore, having an antidote eliminates existence, thus causing harm. Therefore, the antidote to the seeds is the wisdom that transcends the world, because it directly realizes that the objects of the root of what is to be abandoned, the two graspers, are not established. Among these, in the two ways of abandoning, the seen-to-be-abandoned and the meditated-to-be-abandoned, some (teachers) say regarding the first: In one's own continuum, first the seen-to-be-abandoned with potential and the wisdom of the middling supreme Dharma meet, and these act as cause and condition, and in the second stage, what is to be abandoned becomes potential and non-potential. The middling supreme Dharma becomes great, and in the third stage, what is to be abandoned itself is not momentary, and cannot generate similar subsequent ones, therefore the continuum ceases. The wisdom of the great supreme Dharma becomes the path of seeing, therefore it arises as the path of liberation. This statement is unreasonable, because the wisdom of the path of joining will become the nature of the truth of the path, because it is the antidote that directly eliminates the seeds of what is to be abandoned. Moreover, the cessation that is separated from the seeds of the seen-to-be-abandoned will not become the fruit of the truth of the path, because there was no truth of the path before that. It is established by reason and scripture. If you accept, then the teacher Sāṃghasimha says: From here a line is missing. ...the truths are the fruit, which is shown from the perspective of meaning. This contradicts (the view of Sāṃghasimha). The path of seeing will not be the antidote that eliminates the seeds of the seen-to-be-abandoned, because it has not caused any harm to its seeds. Therefore, the harm is this: Here, like the Śrāvakas, there is no destruction of any of the truths to be abandoned, but what is abandoned is the false, sudden, illusory. As the Ornament says: Just as the king of illusion is defeated by another king of illusion, those who
Chinese
是证悟法的。 那些菩萨没有傲慢。 如是说。于此，在加行道中，由于串习了证悟无我的智慧，所应断除的现行被压伏，种子被削弱，之后，以见道生起的力量，所应断除的种子得以逆转。犹如以息灭剂的药物摧毁疾病的力量后，再以激发剂的药物将疾病排出一样。 如实地观察真实。 如实见，则得解脱。 如是说。此理，也是小乘有部所许的。如《俱舍论》中说： 以能断灭之道， 彻底断除彼之障。 如是说。因此，无间道实际断除所应断除的种子，而解脱道则净化习气或恶劣处。何为无间道和解脱道呢？论师无著说，对于四谛，以法智忍为无间道，以法智为解脱道。虽然没有明确说明以类智忍和智为无间道和解脱道，而是说为是智慧的对境，但显然是解脱道，因为是各自从所应断除中解脱的智慧之故。小乘有部则认为，一切忍为无间道，一切智为解脱道。偈云： 忍与智次第地， 为无间道与解脱道。 如是说。其中，以法智忍断除欲界的所应断，以类智忍断除上二界的所应断。偈云： 法智之行境， 为欲苦等，类智之， 行境上界之苦等。 如是说。大乘不许此观点，因为三界的一切见断都是一并断除的缘故。如果是这样，那么见道的无间道都将一并生起吗？不会的，因为是依次证悟四谛的法性，并依次断除所应断的缘故。如果见道的所应断是由无间道断除的，那么，经中说：菩萨以无生无灭的智慧了知缘起，如无云之日放射光芒驱散黑暗一般，摧毁愚昧的黑暗，自生