俱舍論疏 10.227

10.227

論「理必應然至對預流向」，重審定也。所以得知理決定爾？以彼經中先將外仙對彼異生挍量勝劣，後重將彼離欲外仙對預流向挍量勝劣，故知異生勝預流向，失挍量法，先多後少故。若謂異生是順決擇分等者，即應將彼異生對預流向挍量勝劣，云施異生劣預流也。

On the treatise's statement, "The principle must definitely be so ... against a candidate for stream-enterer": this is a reassessment. How is it known that the principle is definitely so? Because in that sūtra, the non-Buddhist ṛṣis were first compared in superiority and inferiority against that ordinary person, and later those non-Buddhist ṛṣis free from desire were again compared in superiority and inferiority against the candidate for stream-enterer. Therefore, one knows that if the ordinary person excelled the candidate for stream-enterer, it would violate the method of comparison, placing more first and less later. If one claims that the ordinary person is one at the aids to penetration and so forth, then that ordinary person should have been compared in superiority and inferiority against the candidate for stream-enterer, stating that giving to the ordinary person is inferior to the stream-enterer.