大般涅槃經義記 9.66

9.66

三「或有人」下，廣明眾生於業不信，佛為說定，成前第一。先明不信，「或有人言：惡業無果」，不信之人自立無義。「若言」已下，破有成無。經說氣噓，是旃陀羅殺人無量，臨欲終時見舍利弗，深起善心，得生天上。鴦掘摩羅，邪師所敗，殺害多人取指為鬘望得生天，蒙佛開化得羅漢果。故今舉之，難破定有，成惡無果。「以是義」下結破他有，成已無義。以是造惡生天及得解脫義故，當知佛說一切作業有定得果、不定得果。「我為除」下，明佛為斷向前邪見，故於經中說一切業無不得果。此第三段。

Third, from 'there may be a person' below, extensively clarifying that sentient beings lack faith in karma and the Buddha speaks of determinacy for their sake, completing the first [point] above. First, it clarifies lack of faith: 'there may be a person who says: unwholesome karma has no fruit', the faithless person establishing by himself the proposition of non-existence. From 'if one says' onward, it refutes existence to establish non-existence. The sūtra speaks of Qixu, a caṇḍāla who killed countless people, who when about to die saw Śāriputra, gave rise to a deep mind of goodness, and was able to be born in heaven. Aṅgulimāla was corrupted by a heterodox teacher, killed many people, and took their fingers for a garland hoping to attain birth in heaven; receiving the Buddha's conversion, he attained the fruit of an arhat. Therefore, these are now adduced to raise an objection and refute determinate existence, establishing that evil has no fruit. From 'by this principle' below, it concludes the refutation of the other's [assertion of] existence to establish its own proposition of non-existence. Because of this principle that creating evil leads to birth in heaven and attaining liberation, one should know that the Buddha's teaching that all performed karma has determinate attainment of fruit and indeterminate attainment of fruit [is taught]. From 'in order to eradicate' below, it clarifies that the Buddha, in order to cut off the aforementioned wrong views, therefore spoke in the sūtras of all karma without exception attaining fruit. This is the third section.