大般涅槃經義記 8.326

8.326

自下第三，師子舉彼須陀洹人生於惡國，難破向前增長之義。文中初言「須陀洹人雖生惡國，猶故持戒不殺盜」等，舉佛舊言。下就設難，難中有三：初「須陀洹陰即此處滅不生惡國，修道亦爾不至惡」者，將身類道，明不至後。須陀以前無道之身名為惡國，無漏聖王不居中故；後得道身名為淨國，無漏居故。彼現五陰不至惡國，聖道亦爾道不至後，後則劣前云何相似？尚不相似，焉有增長如犢飲乳？二「若相似」下，難後似前。若後似前，「何故不生淨妙國土」，而生惡國？三「若惡國陰非須陀」下，遮佛非義。若佛宣說生惡國者非須陀洹，故不似前，云何不作殺盜等惡？

From here, third, Siṃhanāda adduces a srotāpanna being born in an evil land to object to and refute the preceding meaning of increase. In the text, first saying "although a srotāpanna is born in an evil land, he still maintains the precepts and does not kill or steal" and so forth cites the Buddha's former words. Below, he poses the objection, in which there are three points: First, "the srotāpanna's aggregates are extinguished right here and do not take birth in an evil land, and cultivation of the path is also like this, not reaching the evil [land]" compares the body to the path, explaining that it does not reach what is later. The body prior to srotāpanna that lacks the path is called an "evil land" because the uncontaminated noble king does not dwell in it; the subsequent body that attains the path is called a "pure land" because the uncontaminated dwells in it. Those present five aggregates do not reach the evil land, and the noble path is also like this, with the path not reaching what is later; if the later is inferior to the earlier, how could they be similar? Since they are not even similar, how could there be increase like a calf drinking milk? Second, from "if they are similar" onward, he objects to the later being similar to the earlier: if the later is similar to the earlier, "why is he not born in an exquisitely pure land" but instead born in an evil land? Third, from "if the aggregates in an evil land are not a srotāpanna" onward, he blocks the Buddha's incorrect meaning: if the Buddha proclaims that one born in an evil land is not a srotāpanna and therefore not similar to what preceded, why does he not commit evils such as killing and stealing?