大般涅槃經義記 9.70

9.70

第二對中，「若一切定則不應求修集道」等，還非邪難，成上初句。「一切聖人所以修」下，還現正義，成上後句。先問聖人修道之意；下對辨釋，「為壞定業得輕報故，不定之業無果報故」所以修道。此兩對竟。第三對中，初廣非邪難，成上初句；「業有二」下，廣顯正義，成向後句。前非邪中，先別、後結。別中四門：一明業定則無修道得解脫過。「若一切定」，舉其邪執。下就顯過，「則不應求修習聖道」是一過也。「若遠修道得解脫者無有是處」是二過也。方便之果名為解脫。「不得解脫得涅槃者亦無是處」是三過也。性淨之果名為涅槃。

In the second pair: 'If all were determinate, then one should not seek the cultivation and accumulation of the path', etc., again negates the heterodox objection, completing the first clause above. From 'the reason all noble ones cultivate' below, it again manifests the correct meaning, completing the latter clause above. First, it asks about the intention of the noble ones in cultivating the path; below, in contrast, it explains: 'in order to destroy determinate karma and attain a light retribution, and because indeterminate karma has no retribution', they cultivate the path. These two pairs are finished. In the third pair: first, it extensively negates the heterodox objection, completing the first clause above; from 'karma has two' below, it extensively manifests the correct meaning, completing the aforementioned latter clause. In the former negation of the heterodox, there is first differentiation and then a conclusion. Within the differentiation there are four gates: First, it clarifies that if karma were determinate, there would be the fault that there is no cultivation of the path to attain liberation. 'If all were determinate' adduces their heterodox attachment. Below it proceeds to demonstrate the fault: 'then one should not seek to cultivate the noble path' is the first fault. 'If by staying distant from cultivating the path one could attain liberation, there is no such possibility' is the second fault. The fruit of expedient means is called liberation. 'If without attaining liberation one could attain nirvāṇa, there is also no such possibility' is the third fault. The fruit of natural purity is called nirvāṇa.