大般涅槃經義記 6.343

6.343

自下第三重破向前自我招殃并破無辜，即約此二破入地獄。先破自招，「如王言」下破其無辜，「頻婆娑羅於現世」下破入地獄。前中如來舉彼先王自作自受，破阿闍世自招之言，故今說言先王自作還自受之，云何令王而得殺罪？自我招殃前已破竟，何勞重破？前以世王口不勅殺破其招殃，今以先王自作自受破阿闍世自招之言，有斯不同，是故重破。

From here below, the third part reiterates the refutation of the previous bringing calamity upon oneself, and refutes the innocence [of the father]; based precisely on these two, it refutes falling into hell. First, it refutes bringing it upon oneself; from "as the king said" downward, it refutes his innocence; from "Bimbisāra in the present life" downward, it refutes falling into hell. In the former part, the Tathāgata adduces that the former king created it himself and received it himself to refute Ajātaśatru's statement about bringing it upon himself; therefore, it is now said that the former king created it himself and received it back himself, so how could the king be made to incur the guilt of killing? Bringing calamity upon oneself was already refuted previously; why take the trouble to refute it again? Previously, it used King Ajātaśatru's not verbally ordering the killing to refute his bringing calamity upon himself; now, it uses the former king's creating it himself and receiving it himself to refute Ajātaśatru's statement about bringing it upon himself. Because of this difference, it refutes it again.