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| pratipakṣa [2026/11/11 21:18] – Vajra Patience | pratipakṣa [2026/11/11 21:19] (current) – Vajra Patience |
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| [[Antidotes]] - [[प्रतिपक्ष]] - [[pratipakṣa]] - [[patipakkha]] - [[གཉེན་པོ]] - [[gnyen po]] - [[nyen po]] - [[對治]], [[对治]] - [[duìzhì]] - [[대치]] - [[daechi]] - [[対治]] - [[taiji]] | [[Antidotes]] - [[प्रतिपक्ष]] - [[pratipakṣa]] - [[patipakkha]] - [[གཉེན་པོ]] - [[gnyen po]] - [[nyen po]] - [[對治]], [[对治]] - [[duìzhì]] - [[대치]] - [[daechi]] - [[対治]] - [[taiji]] |
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| | This query has entries in the MITRA Lexicon: English (484) (https://dictionary.dharmamitra.org/?q=pratipak%E1%B9%A3a&par=en&ui=en), Tibetan (2k) (https://dictionary.dharmamitra.org/?q=pratipak%E1%B9%A3a&par=bo&ui=en), Chinese (832) (https://dictionary.dharmamitra.org/?q=pratipak%E1%B9%A3a&par=zh&ui=en) |
| | Translation |
| | Antidote (counteractive factor, opposing remedy) |
| | Analysis and Introduction |
| | The Sanskrit term pratipakṣa (Pali: paṭipakkha; Tibetan: གཉེན་པོ་, gnyen po; Chinese: 對治, duìzhì) literally denotes an "opposing side," "rival," or "counterpart." In classical Buddhist scholasticism—spanning the Sarvāstivāda Abhidharma, Yogācāra, and Madhyamaka systems—it primarily functions as a technical soteriological term for the spiritual "antidote," "remedy," or "counteractive factor" that opposes, suppresses, and eliminates defilements (kleśa), afflictive tendencies (anuśaya), and cognitive obscurations (āvaraṇa). As glossed in Abhidharma literature (such as Yaśomitra’s commentary on the Abhidharmakośa), a pratipakṣa is the faction or factor that stands in direct opposition to an adverse factor (vipakṣapratidvandvī pakṣaḥ pratipakṣaḥ). |
| | Within the systematic Abhidharma and Yogācāra models (e.g., the Abhidharmakośabhāṣya, Abhidharmasamuccaya, and Yogācārabhūmi), pratipakṣa is frequently classified into four distinct types: |
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| | Antidote of revulsion / disgust (vidūṣaṇā-pratipakṣa, སུན་འབྱིན་པའི་གཉེན་པོ་, 厭患/厭壞對治): contemplating the defects, suffering, and foulness of conditioned existence. |
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| | Antidote of abandonment / eradication (prahāṇa-pratipakṣa, སྤོང་བའི་གཉེན་པོ་, 斷對治): the uninterrupted path (ānantaryamārga) that directly severs defilements. |
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| | Antidote of maintenance / foundation (ādhāra-pratipakṣa, རྟེན་གྱི་གཉེན་པོ་ / 持對治): the path of liberation (vimuktimārga) and subsequent stability that sustains the abandonment. |
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| | Antidote of distancing (dūrībhāva-pratipakṣa, ཐག་བསྲིངས་པའི་གཉེན་པོ་, 遠分對治): the path of progress (viśeṣamārga) that places defilements further out of reach. |
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| | In the Pañcaskandhaka, wholesome mental factors (caitta) such as energy (vīrya), pliancy (praśrabdhi), and conscientiousness (apramāda) are specifically defined by their function as the direct counteragents to negative states like laziness (kausīdya), heaviness/laxity (dauṣṭhulya), and negligence (pramāda). |
| | References from the Dharmamitra Database |
| | Sanskrit |
| | See more Sanskrit results (https://dharmamitra.org/explore?search_input=%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%95%E0%A5%8D%E0%A4%B7&filter_source_language=sa&search_target_lang=english) |
| | Pañcaskandhaka |
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| | Original: 4.1.17 vīryaṃ katamat / kausīdyapratipakṣaḥ kuśale cetaso 'bhyutsāhaḥ / 4.1.18 praśrabdhiḥ katamā / dauṣṭhulyapratipakṣaḥ kāyacittakarmaṇyatā / 4.1.19 apramādaḥ katamaḥ / pramādapratipakṣo 'lobho yāvadvīryam, yānniśrityākuśalāndharmānprajahāti tatpratipakṣāṃśca kuśalāndharmānbhāvayati / 4.1.20 upekṣā katamā / sa evālobho yāvadvīryam, yānniśritya cittasamatāṃ cittapraśaṭhatāṃ cittānābhogatāṃ ca pratilabhate, yayā nirvāsiteṣu kliṣṭeṣu dharmeṣvasaṅkliṣṭavihārī bhavati / |
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| | Translation: What is vigor (vīrya)? It is the antidote to laziness, the enthusiasm of the mind toward wholesome qualities. What is pliancy (praśrabdhi)? It is the antidote to unfitness (dauṣṭhulya), the tractability and readiness of body and mind. What is conscientiousness (apramāda)? It is the antidote to negligence, consisting of non-attachment up to vigor, by relying on which one abandons unwholesome states and cultivates wholesome states that act as their counteragents. What is equanimity (upekṣā)? It is that same non-attachment up to vigor, by relying on which one attains evenness of mind, serenity of mind, and spontaneous effortlessness of mind, through which, defiled phenomena having been dispelled, one abides untainted. |
| | Vasubandhu: Pañcaskandhaka · SA_T06_pskv:42 View segment |
| | Parallel — Pañcaskandhaprakaraṇa (Tibetan): |
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| | Original: བརྩོན་འགྲུས་གང་ཞེ་ན། ། ལེ་ལོའི་གཉེན་པོ་སྟེ། དགེ་བ་ལ་སེམས་མངོན་པར་སྤྲོ་བའོ། ། |
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| | Translation: What is vigor? It is the antidote to laziness: the mind's enthusiasm toward virtue. |
| | ཕུང་པོ་ལྔའི་རབ་ཏུ་བྱེད་པ། (pañcaskandhaprakaraṇa) · BO_T06_D4059:13a-25 View segment |
| | Parallel — Dasheng wuyun lun (Chinese): |
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| | Original: 云何精進？謂懈怠對治，心於善品勇悍為性。 |
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| | Translation: What is vigor? It is the antidote to laziness, having the nature of courage of the mind regarding wholesome factors. |
| | 大乘五蘊論 · ZH_T31_1612_001:0848c28_4 View segment |
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| | Sphuṭārthā Abhidharmakośavyākhyā |
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| | Original: iti bhāvanā-heyānāṃ pratipakṣodayād eva kṣayaḥ nālambanaparijñānādibhya iti darśayati paścāt pravedayiṣyāma iti navaprakārā doṣā hi bhūmau-bhūmautathā guṇā ity atra vakṣyati prahāṇapratipakṣa ānantaryamārga iti vipakṣapratidvandvī pakṣaḥ pratipakṣaḥ prahāṇāya pratipakṣaḥ prahāṇapratipakṣaḥ vimukti-mārgo ?pi hi pratipakṣo na tu prahāṇāyety ata itthaṃ viśeṣaṇaṃ |
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| | Translation: Thus, he demonstrates that defilements to be abandoned by cultivation are exhausted solely through the arising of their antidote, not through full comprehension of the object of focus and the like. He states: "We shall explain later," namely in the passage where he will say: "For there are nine degrees of defects in each spiritual level, and likewise of virtues." The "antidote of abandonment" is the uninterrupted path (ānantaryamārga). An antidote (pratipakṣa) is a factor that rivals the opposing factor (vipakṣapratidvandvī pakṣaḥ). An antidote for the sake of abandonment is the "antidote of abandonment." For although the path of liberation (vimuktimārga) is also an antidote, it is not for the direct eradication of defilements; hence this qualification is made. |
| | Yaśomitra: Sphuṭārthā Abhidharmakośavyākhyā ms based · SA_T07_Yaśomitra_Sphuṭārthā-Abhidharmakośavyākhyā-ms-based:20316 View segment |
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| | Abhidharmakośabhāṣya |
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| | Original: tadālambanā hi sabhāgadhātusarvatragāḥ / teṣu prahīṇeṣu te 'pi prahīṇā bhavanti / ālambanaprahāṇānnirodhamārgaheyānāṃ sāsravālambanānām / te hyanāsravālambanāsteṣāmālambanam / atasteṣu prahīṇeṣu te 'piprahīṇā bhavanti / bhāvanāheyānāṃ punaḥ pratipakṣodayāt kṣayaḥ // yasya hi kleśaprakārasya pratipakṣo mārga utpadyate sa prahīyate / |
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| | Translation: For those defilements are the objects of the universal defilements belonging to the same realm; when those are abandoned, these are also abandoned. Through the abandonment of the object of focus, there is the abandonment of the defilements to be abandoned by the vision of cessation and the path that possess tainted objects; for those defilements with uncontaminated objects are their objects of focus. Therefore, when those are abandoned, these are abandoned as well. However, for defilements to be abandoned by cultivation (bhāvanāheyānām), their exhaustion occurs through the arising of their antidote (pratipakṣodayāt kṣayaḥ). For whichever variety of affliction the counteractive path arises against, that affliction is eliminated. |
| | Vasubandhu: Abhidharmakośabhāṣya · SA_T07_vakobhau:11185 View segment |
| | Published English translation (Abhidharmakośabhāṣya): |
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| | These klesas are of the object of a universal kleśa in its own sphere: by the destruction of those, these are also destroyed. The kleśas having an impure object, abandoned through the Seeing of the Extinction of Suffering and the Path are abandoned through the abandoning of their object. These keś25 have for their object the k/esśa which has a pure object. By the destruction of those, these are also destroyed. There is destruction through the arising of the opposition. When a path is opposed to one category of kleśa, this path, by arising, causes this category of defilement to be abandoned. This will be taught in detail: "The weak-weak path is opposed to the strong-strong category. The strong-strong path is opposed to the weak-weak category. |
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| | Parallel — Apidamo jushe shi lun (Chinese): |
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| | Original: 修道所滅惑，云何得滅？偈曰：對治起故盡。釋曰：此惑品若是對治道起，此惑即滅。何惑是所對治？何道是能對治？最上上品惑是所對治，最下下品道是能對治。 |
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| | Translation: How are the afflictions eradicated by the path of cultivation extinguished? The verse states: "Through the arising of the antidote, they are exhausted." The commentary states: When the path that serves as the antidote to a particular category of affliction arises, that affliction is extinguished. Which affliction is that which is countered, and which path is the counteragent? The greatest of the superior afflictions is countered by the lowest of the inferior paths. |
| | 阿毘達磨俱舍釋論 · ZH_T29_1559_015:0264b10_8 View segment |
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| | Tibetan |
| | See more Tibetan results (https://dharmamitra.org/explore?search_input=%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%95%E0%A5%8D%E0%A4%B7&filter_source_language=bo&search_target_lang=english) |
| | Abhidharmasamuccayavyākhyā |
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| | Original: ཡང་གཉེན་པོ་རྣམ་པ་བཞི་སྟེ། རྣམ་པར་སུན་འབྱིན་པའི་གཉེན་པོ་དང་། སྤོང་བའི་གཉེན་པོ་དང་། རྟེན་གཉེན་པོ་དང་། ཐག་བསྲིང་བའི་གཉེན་པོ་བསྒོམ་པའོ། ། སོ་སོ་ལ་བསྒོམ་པ་ཞེས་བརྗོད་པར་བྱའོ། ། རྣམ་པར་སུན་འབྱིན་པའི་གཉེན་པོ་གང་། ཟག་པ་དང་བཅས་པའི་འདུ་བྱེད་རྣམས་ལ་ཉེས་དམིགས་སུ་བལྟ་བའོ། ། དེས་ནད་དང་འབྲས་ལ་སོགས་པའི་རྣམ་པ་རྣམས་ཀྱིས་ཉེ་བར་ལེན་པའི་ཕུང་པོ་སུན་འབྱིན་པའི་ཕྱིར་རོ། ། |
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| | Translation: Furthermore, the antidotes are fourfold: the cultivation of the antidote of revulsion, the antidote of abandonment, the antidote of support, and the antidote of distancing. Each is termed "cultivation." What is the antidote of revulsion? It is the viewing of contaminated formations as hazardous defects, for thereby one feels revulsion toward the aggregates of grasping through aspects such as illness, boils, and so forth. |
| | མངོན་པ་ཆོས་ཀུན་ནས་བཏུས་པའི་རྣམ་པར་བཤད་པ་ཞེས་བྱ་བ། (abhidharmasamuccayavyākhyā-nāma) · BO_T06_D4054:222a-8 View segment |
| | Parallel — Abhidharmasamuccaya (Sanskrit): |
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| | Original: api khalu caturvidhaḥ pratipakṣaḥ vidūṣaṇāpratipakṣaḥ prahāṇapratipakṣaḥ ādhārapratipakṣaḥ dūrībhāvapratipakṣaśca pratipakṣabhāvanetyucyate |
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| | Translation: Furthermore, the antidote is fourfold: the antidote of revulsion, the antidote of abandonment, the antidote of support, and the antidote of distancing; this is designated the cultivation of antidotes. |
| | Asaṅga: Abhidharmasamuccaya · SA_T06_asabhs_u:2501 View segment |
| | Parallel — Dasheng apidamo zaji lun (Chinese): |
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| | Original: 又由具四種對治故，名對治修，謂厭壞對治、斷對治、持對治、遠分對治。厭壞對治者，於有漏諸行見多過患，謂以如病如癰等行厭壞五取蘊故。 |
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| | Translation: Moreover, because it is endowed with four kinds of antidotes, it is called the "cultivation of antidotes": namely, the antidote of revulsion, the antidote of eradication, the antidote of maintenance, and the antidote of distancing. The antidote of revulsion sees many defects in conditioned phenomena with outfows, reviling the five aggregates of grasping through aspects like illness and boils. |
| | 大乘阿毘達磨雜集論 · ZH_T31_1606_009:0738b02_2 View segment |
| | 国訳一切経: |
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| | 對治を修習するを對治修と名づく。未來の諸の不善法を對治し不生法を成ぜしむるが故なり。 |
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| | The cultivation of the antidote is called "cultivation as antidote," because it counteracts future unwholesome phenomena and makes them unarisen. |
| | 国訳一切経 — vol. 146, p. 197 (https://archive.org/details/kokuyakuissaiky1468800uoft/page/n141/mode/1up) |
| | 道諦中、第六に勢に乗じて諸道差別の修を明す。 |
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| | Yogācārabhūmiviniścayasaṃgrahaṇī |
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| | Original: སྨྲས་པ། རྣམ་པ་བཅོ་ལྔ་སྟེ། འདི་ལྟ་སྟེ། རྣམ་པར་སུན་འབྱིན་པ་གཉེན་པོ་དང་། སྤོང་བ་གཉེན་པོ་དང་། ཀུན་ཏུ་འཛིན་པ་གཉེན་པོ་དང་། ཐག་བསྲིངས་པ་གཉེན་པོ་དང་། འདོད་ཅིང་ཁས་བླངས་པའི་ཀུན་ནས་དཀྲིས་པའི་གཉེན་པོ་དང་། འདོད་ཅིང་ཁས་བླངས་པ་མེད་པའི་ཀུན་ནས་དཀྲིས་པའི་གཉེན་པོ་དང་། བག་ལ་ཉལ་གྱི་གཉེན་པོ་དང་། ཉོན་མོངས་པ་ཆུང་ངུའི་གཉེན་པོ་དང་། ཉོན་མོངས་པ་འབྲིང་གི་གཉེན་པོ་དང་། ཉོན་མོངས་པ་ཆེན་པོའི་གཉེན་པོ་དང་། རྣམ་པར་གཡེང་བའི་གཉེན་པོ་དང་། གཞན་འདེབས་པའི་གཉེན་པོ་དང་། རྩེ་འཇིལ་བའི་གཉེན་པོ་དང་། རྣམ་པར་གནོན་པའི་གཉེན་པོ་དང་། བྲལ་བའི་གཉེན་པོ་ལས་སོ། ། |
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| | Translation: It is replied: There are fifteen kinds [of antidotes]: namely, the antidote of revulsion, the antidote of abandonment, the antidote of holding/sustaining, the antidote of distancing, the antidote to entanglement of intended indulgence, the antidote to entanglement of unintended indulgence, the antidote to latent predispositions, the antidote to minor afflictions, the antidote to middling afflictions, the antidote to major afflictions, the antidote to distraction, the antidote to rebuking, the antidote to debilitation, the antidote to suppression, and the antidote of disconnection. |
| | རྣལ་འབྱོར་སྤྱོད་པའི་ས་རྣམ་པར་གཏན་ལ་དབབ་པ་བསྡུ་བ། ([yogācārabhūmi viniścayasaṁgrahanī.]) · BO_T06_D4038:61b-34 View segment |
| | Parallel — Yogācārabhūmi (Chinese): |
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| | Original: 謂厭患對治故。斷對治故。持對治故。遠分對治故。所欲趣纏對治故。非所欲趣纏對治故。隨眠對治故。軟品煩惱對治故。中品煩惱對治故。上品煩惱對治故。散亂對治故。諫悔對治故。羸劣對治故。制伏對治故。離繫對治故。 |
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| | Translation: Namely: by virtue of the antidote of revulsion; the antidote of abandonment; the antidote of maintenance; the antidote of distancing; the antidote to entanglements toward desirable realms; the antidote to entanglements toward undesirable realms; the antidote to latent predispositions; the antidote to minor afflictions; the antidote to middling afflictions; the antidote to major afflictions; the antidote to mental distraction; the antidote to admonishment and regret; the antidote to debilitation; the antidote to subduing; and the antidote of detachment. |
| | 瑜伽師地論 · ZH_T30_1579_055:0603a04_1 View segment |
| | 国訳一切経: |
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| | 云何んが諸善の對治を建立するや。十五種に由る、謂はく厭患對治の故に、斷對治の故に、持對治の故に、遠分對治の故に、所欲趣の纏の對治の故に、非所欲趣の纏の對治の故に、隨眠對治の故に、馱品煩惱の對治の故に、中品の煩惱の對治の故に、上品の煩惱の對治の故に、散亂對治の故に、諫誨對治の故に、羸劣對治の故に、制伏對治の故に、離繋對治の故なり。 |
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| | How does one establish the antidotes of the wholesome factors? Through fifteen varieties: by the antidote of revulsion, the antidote of eradication, the antidote of maintenance, the antidote of distancing, the antidote to entanglements toward desired states, the antidote to entanglements toward undesired states, the antidote to latent propensities, the antidote to inferior-grade afflictions, the antidote to middling afflictions, the antidote to superior afflictions, the antidote to mental scattering, the antidote of admonishment, the antidote to debility, the antidote of subjugation, and the antidote of separation from bondage. |
| | 国訳一切経 — vol. 140, p. 一〇九九 (https://archive.org/details/kokuyakuissaiky1408800uoft/page/n283/mode/1up) |
| | 善法の差別を明す。善法の無失有徳なることを明す。善法の能治所治を明す。 |
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| | Pali |
| | See more Pali results (https://dharmamitra.org/explore?search_input=%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%95%E0%A5%8D%E0%A4%B7&filter_source_language=pa&search_target_lang=english) |
| | Majjhimanikāye Mūlapaṇṇāsa-aṭṭhakathā |
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| | Original: kamyatāñāṇena amuccitukamyatāya, upekkhāñāṇena anupekkhāya, anulomena dhammaṭṭhitiyaṃ nibbāne ca paṭilomabhāvassa, gotrabhunā saṅkhāranimittaggāhassa pahānaṃ, etaṃ tadaṅgapahānaṃnāma. Yaṃ pana upacārappanābhedena samādhinā pavattibhāvanivāraṇato ghaṭappahāreneva udakapiṭṭhe sevālassa tesaṃ tesaṃ nīvaraṇādidhammānaṃ pahānaṃ, etaṃ vikkhambhanapahānaṃ nāma. |
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| | Translation: The abandonment of the lack of desire for liberation by knowledge of the desire for release, the abandonment of non-equanimity through knowledge of equanimity, the abandonment of resistance toward the stability of states and nibbāna by adaptation knowledge, the abandonment of grasping signs of conditioned formations through change-of-lineage (gotrabhū)—this is known as abandonment by substitution of opposites (tadaṅgappahāna). Furthermore, the abandonment of various hindrances and adverse factors by concentration in its access and absorption stages, by holding back their occurrence just as water-weed on the surface of water is parted by the impact of a pot, is called abandonment by suppression (vikkhambhanappahāna). |
| | Majjhimanikāye Mūlapaṇṇāsa-aṭṭhakathā · PA_atk-s02_01a:157_6 View segment |
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| | Chinese |
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| | Za apitan xin lun |
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| | Original: 問：對治幾種？答：所謂斷對治，壞持及遠分，此四應當知，是名對治種。有四種對治，所謂斷對治、壞對治、持對治、遠分對治。斷對治者，無礙道斷煩惱得故。 |
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| | Translation: Question: How many kinds of antidotes are there? Answer: Namely, the antidote of abandonment, revulsion, maintenance, and distancing; these four should be understood, called the varieties of antidotes. There are four kinds of antidotes: the antidote of eradication, the antidote of revulsion, the antidote of maintenance, and the antidote of distancing. The antidote of eradication refers to the uninterrupted path (anantaryamārga), because it obtains the severance of defilements. |
| | 雜阿毘曇心論 · ZH_T28_1552_010:0953c23_2 View segment |
| | 国訳一切経: |
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| | 問ふ。對治は幾種ありや。答ふ。所謂斷對治と 壞と持と及び遠分と 是を對治種と名く。此四は應當に知るべし。四種の對治有り。所謂斷對治と、壞對治と、持對治と、遠分對治となり。斷對治とは無礙道なり。煩惱を斷じて得するが故に。 |
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| | Question: How many kinds of antidotes are there? Answer: The so-called antidote of eradication, revulsion, maintenance, and distancing; these are named the varieties of antidotes. These four should properly be understood. There are four kinds of antidotes: the antidote of eradication, the antidote of revulsion, the antidote of maintenance, and the antidote of distancing. The antidote of eradication is the unobstructed path, because it attains the severance of afflictions. |
| | 国訳一切経 — vol. 123, p. 四二八 (https://archive.org/details/kokuyakuissaiky1238800uoft/page/n366/mode/1up) |
| | 四種の對治。俱舍、卷二一、同上本 p. 488 f 參照。斷對治。壞對治。新譯、厭患對治。苦集を縁じてその過失を見て厭患を生じ方便道を起すなり。持對治。遠分對治。 |
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