瑜伽師地論略纂 9.85

9.85

論云「勝進道修者，謂由此故，從是已後」等者，此據未起後下煩惱對治加行以來，諸所有漸觀修習發心等，是已前對治道、勝進道。又得初果以來，趣求第二、三果，未趣入無學究竟位以來所有發心諸行等，是前勝進道。　問曰：起後品如行，何故不是前勝進道？義曰：今別作法，後加行勝後品故，隨此義不取，其實亦是謂。又已斷非想第八品惑以來，未斷第九品成究竟位所有諸道，是欲界初品為對治道之勝進道，又是斷欲界惑第三果人之勝進道。若至非想第九無間道，亦是勝進道。若第九解脫道，且不名勝進，以得解脫果是解脫增勝，名解脫道。今此中並得義，非具作法。若具作法，如《對法》第九抄會之。

Regarding the treatise's statement, "The cultivation of the path of special advancement means that from this point forward, due to this..." and so forth: this is based on the interval before generating the preparatory exertion that counters subsequent, lower defilements; all gradual contemplations, cultivations, aspirations, and the like that occur during this time constitute the path of counteraction and path of special advancement of what came before. Moreover, all aspirations, practices, and the like, from the attainment of the first fruit up to seeking the second and third fruits without yet entering the ultimate stage of non-learning, constitute the preceding path of special advancement. Question: Why is the practice corresponding to generating subsequent grades not considered the preceding path of special advancement? The explanation is: Here a distinct principle is formulated. Because the subsequent preparatory exertion surpasses the subsequent grades, according to this sense it is not included; yet in truth it also is. Furthermore, all paths from when one has eliminated the defilements of the eighth grade of Neither-Perception-Nor-Non-Perception up to before eliminating the ninth grade and achieving the ultimate stage constitute the path of special advancement that serves as the path of counteraction for the first grade of the desire realm, and also the path of special advancement for one of the third fruit who eliminates the defilements of the desire realm. If one reaches the ninth uninterrupted path of Neither-Perception-Nor-Non-Perception, that is also a path of special advancement. As for the ninth path of liberation, for now it is not called [a path of] special advancement; because one attains the fruit of liberation, this is the surpassing excellence of liberation and is named the path of liberation. Here, both senses are obtained; this is not a complete formulation of the method. If one were to formulate the method completely, it should be reconciled as in the notes on the ninth fascicle of the Abhidharma-samuccaya-vyākhyā.