俱舍論疏 21.97

21.97

論「然此對治至起勝進道」，論主以前釋厭患在後，非是義便，故改於前。然厭患對治多分在加行道，所以前說。理實不定，或於無間道前，或在勝進道後。無間、解脫道中，緣苦、集諦，亦得名為厭患對治。加行道亦不定，或一加行至無學果，或二、或多。由不定故，《婆沙》說在勝進道後。此論從多，說在無間道前。

In the treatise, "However, this antidote […] gives rise to the path of special advancement": the author of the treatise considered the previous explanation placing revulsion at the end to be unsuitable in meaning, and therefore moved it to the front. Now, the antidote of revulsion mostly occurs in the preparatory path (prayogamārga), which is why it was explained first. In truth it is indeterminate: it may be before the uninterrupted path, or after the path of special advancement (viśeṣamārga). In the uninterrupted path and path of liberation, taking the truths of suffering and origination as cognitive objects can also be called the antidote of revulsion. The preparatory path is also indeterminate: there may be one preparatory path reaching the fruit of non-learning, or two, or many. Because it is indeterminate, the Vibhāṣā states it is after the path of special advancement. This treatise follows the majority and states it is before the uninterrupted path.