瑜伽論記 19.114

19.114

九約四對治相攝，二唯壞對治者謂思及邊現觀，亦有持遠對治義，以斷惑故未盡，又有惑可厭壞治義，強故說壞對治。一、通斷持遠分對治者謂諦現觀，以不緣惑故無壞對治，一通持遠分對治者謂究竟現觀也，無可惑厭故無壞對治，以惑盡故非斷對治；二、非對治者以信戒二現觀，非慧性故非四對治也。

Ninth, subsumption under the four antidotes: The two that are exclusively the antidote of destruction are reflection and subsequent direct realization. They also possess the meaning of the antidotes of holding and distant removal; because in abandoning defilements they have not yet done so completely, and moreover because there are defilements to be reviled, the antidote of destruction is strong, and hence they are called the antidote of destruction. The one that comprises the antidotes of abandonment, holding, and distant removal is the direct realization of the truths; because it does not take defilements as objects, it lacks the antidote of destruction. The one that comprises the antidotes of holding and distant removal is the ultimate direct realization; because there are no defilements to revile, it lacks the antidote of destruction, and because defilements are exhausted, it is not the antidote of abandonment. The two that are non-antidotes: because the two direct realizations of faith and morality are not of the nature of wisdom, they are not the four antidotes.