俱舍論疏 28.232

28.232

論「此八近分至故作是說」，述初近分亦通無漏。餘七唯淨皆無味定，有結生心，明有生染。《正理論》云「上七近分無無漏者，於自地法不厭背故。唯初近分通無漏者，於自地法能厭背故。此地極隣近多災患界故，以諸欲貪由尋、伺起，此地猶有尋、伺隨故（已上論文）。」

[On] the śāstra's: "These eight preparatory stages ... therefore it is stated thus": This explains that the first preparatory stage also extends to the anāsrava. The remaining seven are purely pure; none has relished concentration; there being a mind of taking rebirth indicates that defilement of birth exists. The Nyāyānusāra states: "The higher seven preparatory stages lack anāsrava because they do not feel revulsion toward their own stage's dharmas. Only the first preparatory stage extends to anāsrava because it can feel revulsion toward its own stage's dharmas. This stage is extremely adjacent to the realm of many afflictions, because desire-craving arises from investigation (vitarka) and analysis (vicāra), and this stage is still accompanied by investigation and analysis" (end of śāstra citation).