俱舍論記 21.88

21.88

「論曰至深生厭患」者，一斷對治，謂無間道，此道正能斷彼惑故。二持對治，謂此無間後解脫道，由彼解脫道能持此斷得故。三遠分對治，謂解脫道後所有勝進道，由彼勝進道能令此無間道所斷惑得更遠故，名遠分對治。有餘師說：遠分對治亦解脫道，以解脫道如彼勝進，令此無間所斷煩惱得更遠故。四厭患對治，謂若有道見此界過失深生厭患，從多分說是加行道。

"The commentary states: ... deeply generating disgust": First is the antidote of abandonment (prahāṇa-pratipakṣa), which refers to the uninterrupted path (ānantarya-mārga), because this path directly abandons those defilements. Second is the antidote of maintenance (dhāraṇa-pratipakṣa), which refers to the path of liberation (vimukti-mārga) subsequent to this uninterrupted [path], because that path of liberation can maintain the acquisition of this abandonment. Third is the antidote of distance (dūrībhāva-pratipakṣa), which refers to all paths of excellence (viśeṣa-mārga) subsequent to the path of liberation, because those paths of excellence can cause the acquisition of [abandonment of] the defilements abandoned by this uninterrupted path to become even more distant; hence it is called the antidote of distance. Other masters say: the antidote of distance is also the path of liberation, because the path of liberation, like that path of excellence, causes the afflictions abandoned by this uninterrupted [path] to become even more distant. Fourth is the antidote of disgust (vidūṣaṇā-pratipakṣa), which means that if there is a path that sees the faults of this realm and deeply generates disgust, speaking predominantly, it is the preparatory path (prayoga-mārga).