成唯識論了義燈 7.272

7.272

六、攝對治者，准《雜集》第九云：由具四種對治故，名對治修，謂厭患對治、斷對治、持對治、遠分對治。見有漏過患，如病癕等，名厭患。欣斷正斷諸煩惱故，名斷對治，即加行、無間二道所攝。據實，厭患亦是加行，以遠近別，近無間道之加行者，得加行名。攝斷對治，任持斷得，名持對治。雖大乘宗不別立得，即於現行能證彼斷，以體持用，用即是得，明、闇相違，亦名對治。或持所得，即是真對治性，即解脫道攝，由解脫道證對治性，名持對治。令先所斷煩惱轉遠離故，名遠分對治，勝進道攝。

Sixth, subsuming the antidotes (pratipakṣa): according to fascicle nine of the Abhidharmasamuccaya-bhāṣya, because one is endowed with four kinds of pratipakṣa, it is called "cultivation of the pratipakṣas," namely: the pratipakṣa of disgust (udvegopavicāra-pratipakṣa), the pratipakṣa of abandonment (prahāṇa-pratipakṣa), the pratipakṣa of maintenance (ādhāra-pratipakṣa), and the pratipakṣa of distant removal (dūrībhāva-pratipakṣa). Seeing the faults of sāsrava states as being like illness, boils, etc., is called [the pratipakṣa of] disgust. Longing for abandonment and directly severing all defilements is called the pratipakṣa of abandonment, which is subsumed under the two paths of prayoga and ānantarya. In truth, disgust is also prayoga; distinguished by distant and near, the prayoga near to the ānantaryamārga receives the name of prayoga. Subsuming the pratipakṣa of abandonment and sustaining the attainment of abandonment is called the pratipakṣa of maintenance. Although the Mahāyāna school does not separately posit attainment (prāpti), it is simply that within the samudācāra one is able to realize that abandonment; through the essence sustaining the function, the function is itself attainment; brightness and darkness being mutually opposed is also called an antidote. Alternatively, sustaining what is attained is the very nature of true antidote, which is subsumed under the vimuktimārga; because the vimuktimārga realizes the nature of the antidote, it is called the pratipakṣa of maintenance. Causing previously severed defilements to be ever more distantly removed is called the pratipakṣa of distant removal, which is subsumed under the viśeṣamārga.