仁王護國般若波羅蜜多經疏 3.256

3.256

解曰：前十慧觀是能治行，此下十倒是所治障。言對治者，此是總標。言四倒者，常樂我淨。前習種中第三修行住已辨對治，此中永滅，總聚明也。三不善根者，貪嗔癡也，初歡喜行治彼貪也，第三無違逆行治彼嗔也，第六善現行治彼癡也。三世惑業者，過去因忍、現在因果忍、未來果忍。第七無著行治過現也，八難得行治當果也。約行別治，准此而悉。總聚明者，如上卷。十顛倒者，結所治也。從此第二明我法空。

Explanation: The preceding ten contemplations of wisdom are the practicing antidotes; these ten inversions below are the obstacles to be countered. 'Counter' is the general heading. The 'four inversions' are permanence, pleasure, self, and purity. In the preceding [discussions of] the lineage of practice, the third dwelling—the dwelling of cultivation—already explained their counteracting; here they are eradicated forever, being presented collectively. The 'three unwholesome roots' are greed, anger, and delusion: the first, the joyful practice, counters greed; the third, the non-opposing practice, counters anger; the sixth, the well-manifested practice, counters delusion. The 'afflictions and karma of the three times' are the past cause-kṣānti, the present cause-and-effect-kṣānti, and the future effect-kṣānti. The seventh, the practice of non-attachment, counters the past and present; the eighth, the practice of difficult to attain, counters the future fruit. Individual counters according to practice are understood by analogy with this. The collective presentation is as in the preceding fascicle. 'Ten inversions' concludes what is countered. Hereafter is the second [part], which explains the emptiness of self and dharmas.