Visuddhimagga XXII-112

849. Yaṃ pana rattibhāge samujjalitena padīpena andhakārassa viya tena tena vipassanāya avayavabhūtena ñāṇaṅgena paṭipakkhavaseneva tassa tassa pahātabbadhammassa pahānaṃ, idaṃ tadaṅgappahānaṃ nāma.

（二）如在夜分，由燃灯而去暗，[PTS 694]如是以彼观的部分的对治的智支，而断彼等应断之法，是名「彼分断」。

Ñ(XXII,112): (ii) But what is called abandoning by substitution of opposites is the abandoning of any given state that ought to be abandoned through the means of a particular factor of knowledge, which as a constituent of insight is opposed to it, like the abandoning of darkness at night through the means of a light. [694]

Seyyathidaṃ – nāmarūpaparicchedena tāva sakkāyadiṭṭhiyā. Paccayapariggahena ahetuvisamahetudiṭṭhiyā ceva kaṅkhāmalassa ca. Kalāpasammasanena ‘‘ahaṃ mamā’’ti samūhagāhassa. Maggāmaggavavatthānena amagge maggasaññāya. Udayadassanena ucchedadiṭṭhiyā. Vayadassanena sassatadiṭṭhiyā. Bhayatupaṭṭhānena sabhaye abhayasaññāya. Ādīnavadassanena assādasaññāya. Nibbidānupassanena abhiratisaññāya. Muñcitukamyatāya amuñcitukāmabhāvassa. Paṭisaṅkhānena appaṭisaṅkhānassa. Upekkhāya anupekkhanassa. Anulomena saccapaṭilomagāhassa pahānaṃ.

即先以分析名色而断有身见，以执取于缘而断无因及不等因的疑垢，以聚的思惟而断我及我所的聚合执，以分别道与非道而断于非道作道想，以见生起而舍断见，以见衰灭而断常见，以现起怖畏而断于有怖畏起无怖畏想，以见过患而断享乐之想，以厌离随观而断乐想，以欲脱而断不欲脱，以审察而断不审察，以舍而断不舍，以随顺而舍违逆于谛之执。

Ñ: It is in fact the abandoning firstly of the [false] view of individuality through the means of delimitation of mentality-materiality; the abandoning of both the no-cause view and the fictitious-cause view and also of the stain of doubt through the means of discerning conditions; the abandoning of apprehension of a conglomeration as 'I' and 'mine' through the means of comprehension by groups; the abandoning of perception of the path in what is not the path through the means of the definition of what is the path and what is not the path; the abandoning of the annihilation view through the means of seeing rise; the abandoning of the eternity view through the means of seeing fall; the abandoning of the perception of non-terror in what is terror through the means of appearance as terror; the abandoning of the perception of enjoyment through the means of seeing danger; the abandoning of the perception of delight through the means of the contemplation of dispassion (revulsion); the abandoning of lack of desire for deliverance through the means of desire for deliverance; the abandoning of non-reflexion through the means of reflexion; the abandoning of not looking on equably through the means of equanimity; the abandoning of apprehension contrary to truth through the means of conformity.