俱舍論疏 21.94

21.94

「論曰至得更遠故」，釋前三對治也。言「斷對治」者，謂無間道正斷惑得故。「二持對治」，謂此無間後解脫道，持彼所斷此品染法斷得故。准此，得染法無為，非是由同部同品所緣縛斷故得無為也。故《正理》云「一斷對治，謂道親能斷諸惑得，即無間道。二持對治，謂道初與斷得俱生，即解脫道。由如是道持斷得故，令諸惑得不相續生。」

"The treatise says […] because its acquisition becomes further distant" explains the first three antidotes. As for "antidote of abandonment" (prahāṇapratipakṣa), it means that the uninterrupted path directly severs the acquisitions of the defilements. "Second, the antidote of retention" (ādhārapratipakṣa) means the subsequent path of liberation following this uninterrupted path, which retains the acquisitions of abandonment of this grade of defiled dharmas that have been abandoned. According to this, obtaining the unconditioned of defiled dharmas is not due to the severing of the bond of the cognitive object belonging to the same category and same grade. Hence the Nyāyānusāra states: "First, the antidote of abandonment: this refers to the path directly capable of severing the acquisitions of the defilements, which is the uninterrupted path. Second, the antidote of retention: this refers to the path that initially arises together with the acquisition of abandonment, which is the path of liberation. Because such a path retains the acquisition of abandonment, it prevents the acquisitions of the defilements from arising in continuous succession."