大般涅槃經義記 5.184

5.184

就別破中，「云何知耶」徵前起後，下正破之。所破有八，如上廣辯：一以可意、不可意報受之不失，證成有常；二以殺生業緣不壞證成有常；三以專念不忘證常；四以所想不滅證常；五以習業增長證常；六以算數增長證常；七以讀誦增長證常；八以一切瓶、衣、車乘、山河大地相似不滅，證成有常。如來今此先破初二，次破第八，中五復次一處破之。

Within the specific refutations, 'How is it known?' probes the preceding to introduce what follows, and below it properly refutes them. There are eight points to be refuted, as extensively distinguished above: first, establishing permanence by receiving agreeable and disagreeable retributions without loss; second, establishing permanence by the undestroyed causal conditions of karmic taking of life; third, establishing permanence by undistracted mindfulness without forgetting; fourth, establishing permanence by what is ideated not perishing; fifth, establishing permanence by the increase of practiced karma; sixth, establishing permanence by the increase of calculation; seventh, establishing permanence by the increase of recitation; eighth, establishing permanence by the continuity without destruction of all vases, clothes, carriages, mountains, rivers, and the great earth. The Tathāgata now first refutes the first two, next refutes the eighth, and refutes the middle five arguments together in one place.