金剛經纂要刊定記 3.78

3.78

二種對治者。以正行治邪行，是一對治。以無分別智治分別見，是二對治。然邪即全治，共中即但治於見，不治正行，如披砂揀金而去砂不去金，今經中但有能治，無所治也。且如第一住處中，不度眾生為邪行，度眾生為對治。於度眾生時，見有眾生是所度，見我是能度，是分別。見度而無度為對治。此理實同時，義分前後。初住既爾，餘可例知。故論云：「行諸住處時，有二種對治。」

Regarding the "two kinds of antidotes": applying correct practice to counter deviant practice is the first antidote. Applying non-discriminative knowledge (nirvikalpa-jñāna) to counter discriminative views is the second antidote. However, deviant practice is entirely countered, whereas in that which is common [to both], one only counters the view, not the correct practice—just as when sifting sand to select gold, one discards the sand and does not discard the gold. Now in the sūtra there are only the antidotes (the countering agents), without the objects to be countered. For example, in the first abode, not liberating sentient beings is deviant practice, while liberating sentient beings is the antidote. When liberating sentient beings, viewing that there are sentient beings as the objects to be liberated, and viewing oneself as the liberating agent, is discriminative view; liberating them while realizing there is no liberation is the antidote. In principle these are indeed simultaneous, but conceptually they are distinguished as prior and subsequent. Since the first abode is like this, the rest may be inferred by analogy. Therefore the treatise says: "When practicing in the various abodes, there are two kinds of antidotes."