大般涅槃經義記 9.69

9.69

自下第四如來釋通，於中四對。其第一對，略非邪難、略顯正義；其第二對，略釋前二；其第三對，廣顯前二；其第四對，雙結前二。就初對中，「若一切定則不應求梵行解脫」略非邪難。業定得果，不可斷離，何勞修習梵行解脫。「以不定故，則修梵行求解脫果」，略顯正義，不定可離故須修斷。下重明其須修所以。「若離惡業則得善果」順明須修，「若遠善業則得惡果」反明須修。此初對竟。

From here below, the fourth [part] is the Tathāgata explaining and resolving [the objection], within which there are four pairs. The first pair briefly negates the heterodox objection and briefly manifests the correct meaning. The second pair briefly explains the former two. The third pair extensively manifests the former two. The fourth pair doubly concludes the former two. Within the first pair: 'If all were determinate, then one should not seek brahma-conduct and liberation' briefly negates the heterodox objection. If karma determinately attains its fruit and cannot be severed and abandoned, why labor to cultivate brahma-conduct and liberation? 'Because it is indeterminate, one cultivates brahma-conduct and seeks the fruit of liberation' briefly manifests the correct meaning; because it is indeterminate and can be abandoned, one must cultivate to sever it. Below it re-clarifies the reason why cultivation is necessary. 'If one abandons unwholesome karma, one attains a wholesome fruit' directly clarifies the need for cultivation; 'if one stays distant from wholesome karma, one attains an unwholesome fruit' inversely clarifies the need for cultivation. This concludes the first pair.