大般涅槃經義記 9.50

9.50

「若修定」下，釋去後疑，顯必須定。於中有三：一明修有益，「若修集定得正知見」；二「以是義」下，引說彰益；三「若不修」下，舉損顯益。初先反明不修之損，「若不修定世事不了」，況於出世，舉近況遠，明無出益。「若無定」下明無世益，「平處顛墜」違行過也，人天平處顛墜三塗。「心緣異」等，違事過也，「心緣異法，口宣異言」口業錯謬。「耳聞異聲，心解異義」意業錯謬。「欲造異字，手書異文」身業錯謬。下顯修益，「修則大益」成因益也，「乃至菩提」得果益也。上來第一正對前問，彰偏有過、雙修有益。

From "If one cultivates concentration..." downward, it dispels the subsequent doubt, showing that concentration is indispensable. Herein there are three: first, it explains that cultivation brings benefit: "If one cultivates and gathers concentration, one attains correct knowledge and vision"; second, from "For this reason..." downward, it quotes teachings to clarify the benefit; third, from "If one does not cultivate..." downward, it cites the harms to highlight the benefits. First, it conversely explains the harms of non-cultivation: "If one does not cultivate concentration, worldly matters will not be understood," how much less supramundane matters! Citing what is close to illustrate what is distant, it shows there is no supramundane benefit. From "If without concentration..." downward, it explains that there is no worldly benefit: "stumbling and falling in a flat place" is the fault of transgressing practice, falling from the flat place of humans and devas into the three wretched realms. "The mind focusing on different..." and so forth is the fault of transgressing activities: "the mind focusing on a different dharma, while the mouth proclaims different words" is an error of vocal action; "the ear hearing a different sound, while the mind understands a different meaning" is an error of mental action; "wishing to make a different character, while the hand writes a different script" is an error of bodily action. Below, it displays the benefits of cultivation: "cultivation brings great benefit" accomplishes the benefit of the cause; "up to bodhi" attains the benefit of the fruit. All the above is the first part, directly responding to the previous question, showing that partial [cultivation] has faults while cultivating both brings benefit.