大般涅槃經集解 57.56

57.56

案僧亮曰：舉佛昔說修道相似不相似譬為證也。寶亮曰：將欲重諮，先領佛昔所說。佛言心不斷故得念念增長。若爾，須陀洹人亦應無漏無漏相次，云何捨無漏而生惡國耶？然須陀洹人得見諦無漏，無三漏業，乃是三住菩薩之位，何應受邊地報耶？是故一家撿理，義不應爾。如凡夫中小有福力尚不生邊地，況須陀洹人當受此報乎？今言生惡國者，捨見諦無漏清淨五陰，起思惟門煩惱，故言生惡國也。

Sengliang remarks: "He cites the Buddha's past teaching on the cultivation of the path with analogies of similarity and dissimilarity as verification." Baoliang says: "Intending to inquire again, he first recapitulates what the Buddha taught in the past. The Buddha said that because the mind is uninterrupted, it can increase moment by moment. If so, a srotāpanna should also have uncontaminated [states] succeeding uncontaminated [states]; how could he abandon the uncontaminated and be born in an evil realm? Yet a srotāpanna attains the uncontaminated [insight of] seeing the truths, is free from the karma of the three outflows, and is already at the stage of a third-abode bodhisattva; how could he receive retribution in a borderland? Therefore, when our school investigates the principle, in meaning it should not be so. If even an ordinary person with slight meritorious power is not born in a borderland, how much less should a srotāpanna receive such retribution? Here, speaking of being born in an evil realm means that one abandons the pure five aggregates of seeing the truths without outflows and gives rise to the afflictions of the gate of cultivation; hence it is called being 'born in an evil realm.'"