俱舍論記 21.110

21.110

「治道起時謂解脫道」者，此釋初章。又《正理》云「說治生言，通目二義。若據住此能證離繫，目無間道；若據住此正證離繫，目解脫道（已上論文）。」此論據正證，故言解脫。此從多分。若通少分，亦勝進道說為治生。如先離色愛盡，後入正性離生，勝進道時得斷智故。

Regarding "When the antidotal path arises refers to the path of liberation": this explains the first heading. Furthermore, the *Nyāyānusāra* says: "The phrase 'arising of the antidote' generally designates two senses. If based on that in which one abides to be able to realize disjunction, it designates the uninterrupted path; if based on that in which one abides when directly realizing disjunction, it designates the path of liberation (end of treatise text)." This treatise is based on direct realization, hence it says liberation. This is based on the majority. If it encompasses a minority, the path of distinction (viśeṣa-mārga) is also spoken of as the arising of an antidote. For example, when one has previously eliminated desire for the form realm completely and later enters into the certainty of acquiring right view (samyaktva-niyāma), at the time of the path of distinction one obtains the knowledge of cessation.