俱舍論記 21.89

21.89

「然此對治至起勝進道」者，論主解云：然此對治若欲善說，理實應為如是次第：一厭患對治，謂緣苦、集起加行道；二斷對治，謂緣一切四諦起無間道；三持對治，謂緣一切四諦起解脫道；四遠分對治，謂緣一切四諦起勝進道。與前次第雖復不同，釋四相似。上來所明厭患等四各在一道，據斷當品，約顯以論。若更具說厭患等四四道通局，一厭患對治，通於四道，論言加行，從多分說。故《正理論》解厭患對治云「應知多分是加行道。」又云「說多分言，應知為顯無間、解脫、勝進道中，緣苦、集諦者亦厭患對治（已上論文）。」二斷對治，唯無間道，不通餘三。三持對治，若據顯相當品以論，唯解脫道；若據前後所斷諸品隱顯合論，即通四道，以皆能持彼斷得故。四遠分對治，若據顯相當品以論，唯勝進道；若據前後所斷諸品隱顯合論，亦通四道，以皆能令彼所斷惑得更遠故。若依《婆沙》十七更說捨對治，隨其所應在何道中，能捨彼法，名捨對治。

"However, these antidotes... giving rise to the path of excellence": The author of the treatise explains: However, if one wishes to explain these antidotes well, in principle the sequence should properly be as follows: First, the antidote of disgust, referring to the preparatory path that arises conditioning suffering and origination; second, the antidote of abandonment, referring to the uninterrupted path that arises conditioning all four truths; third, the antidote of maintenance, referring to the path of liberation that arises conditioning all four truths; fourth, the antidote of distance, referring to the path of excellence that arises conditioning all four truths. Although this sequence differs from the previous one, the explanations of the four are similar. What was explained above regarding the four—disgust and so on—assigns each to a single path, based on abandoning the present grade and discussed in terms of the prominent [function]. If one were to explain more fully the scope of these four—disgust and so on—across the four paths: First, the antidote of disgust extends across all four paths; the treatise mentions the preparatory path, speaking predominantly. Thus the *Nyāyānusāra* explains the antidote of disgust, saying: "It should be known that it is predominantly the preparatory path." It also says: "The word 'predominantly' is used, one should know, to show that within the uninterrupted path, the path of liberation, and the path of excellence, those that condition the truths of suffering and origination are also antidotes of disgust." (End of the treatise passage.) Second, the antidote of abandonment is exclusively the uninterrupted path and does not extend to the other three. Third, the antidote of maintenance, if discussed in terms of its prominent characteristic for the present grade, is exclusively the path of liberation; if discussed combining the implicit and prominent across the grades abandoned before and after, it extends across all four paths, because they can all maintain the acquisition of that abandonment. Fourth, the antidote of distance, if discussed in terms of its prominent characteristic for the present grade, is exclusively the path of excellence; if discussed combining the implicit and prominent across the grades abandoned before and after, it also extends across all four paths, because they can all cause the defilements abandoned by them to become even more distant. If based on *Vibhāṣā* 17, an antidote of relinquishment is additionally explained: whichever path one is in, according to what is appropriate, that which can relinquish that phenomenon is called an antidote of relinquishment.