金剛般若經贊述 1.67

1.67

四、對治者非別有文，即於行所住處中，有能、所對治也。故論云，彼如是相應行相行諸住處時，有二種對治應知，謂邪行及共見正行，此中見者謂分別也。於初住處中，若說菩薩應生如是心，「所有眾生」等，此是邪行對治，生如是心，是菩薩是邪行；若復說言，「若菩薩有眾生想」等，此為共見正行對治，此分別執菩薩亦應斷，謂我應度眾生故。於第二住處中，若說「應行布施」，此為邪行對治，非無布施是菩薩邪行；若復說言「住於事」等，此為共見正行對治，此分別執菩薩亦應斷，謂應行布施故。就此之中有能對治、所對治，應准釋之。

"Antidotes", the fourth, does not have a separate text; rather, within the dwelling places of practice, there are the antidotes and what is counteracted. Therefore, the treatise says: "When one practices the dwelling places in accordance with these marks, it should be known that there are two kinds of antidotes, namely, wrong practice and right practice with clinging views." Here, "clinging views" means conceptualization. Within the first dwelling place, if it says that a bodhisattva should give rise to such a thought: "all sentient beings...", this is the antidote to wrong practice; for giving rise to such a thought is a bodhisattva's wrong practice. If it further says, "if a bodhisattva has the conception of a sentient being...", this is the antidote to right practice with clinging views; this conceptual grasping must also be severed by a bodhisattva, namely, [thinking] "I should liberate sentient beings". Within the second dwelling place, if it says "one should practice dāna", this is the antidote to wrong practice; not practicing dāna is a bodhisattva's wrong practice. If it further says "abiding in things...", this is the antidote to right practice with clinging views; this conceptual grasping must also be severed by a bodhisattva, namely, [thinking] "one should practice dāna". Within this, there are the antidote and what is counteracted, which should be explained accordingly.