俱舍論記 28.135

28.135

「論曰至無由生故」者，釋上兩句。八本等至隨其所應，若全不成而獲得者，諸淨等至由二因緣：一由離染、二由受生。言離染者，謂在下地離下地染得上地淨。言受生者，謂從上地生自地時得自地淨。八等至中下七皆然；有頂不爾，唯由離染有離染得，由無從上生下地故，無受生得。《正理論》云「此中但說本等至者，以諸近分未離染時，有全不成由加行得。」

"The commentary says ... because there is no [possibility of] rebirth": this explains the upper two lines. As appropriate to each of the eight fundamental attainments, if one who is completely devoid of possession of them obtains them, the pure attainments are [obtained] through two causes and conditions: first, through separation from defilement; second, through taking rebirth. "Through separation from defilement" means that while in a lower level, by separating from the defilement of the lower level, one obtains the pure [attainment] of the upper level. "Through taking rebirth" means that when one is reborn from an upper level into one's own level, one obtains the pure [attainment] of one's own level. Among the eight attainments, this is true of the lower seven; the summit of existence (bhavāgra) is not so, being obtained through separation from defilement exclusively, because there is no being reborn into a lower level from above, so there is no acquisition through taking rebirth. The *Nyāyānusāra* says: "Here, it speaks only of the fundamental attainments, because before separation from defilement, the preparatory stages, although completely unachieved, can be obtained through effort."