大般涅槃經義記 8.324

8.324

下次明其修道業果。初明有修，「如說偈」下明所修行。前中，經文有三問答。初師子吼舉無我人難無修道。「眾生陰空，誰有受教修集道者」。下佛答之，明雖無人而有念心、智慧心等相續不斷，故有修道。第二師子乘言重問「念等盡滅無所成辦又無增長，云何有修」。於中，初言「如是等法念念滅」者，牒佛前言難無成辦。「是念念滅」重牒前言難無增長。准下答文此言略少，若具，應言是念念滅云何增長。「亦相似」下牒佛前言，明定相似難無增長。「云何修習」總以結徵。

Next is an explanation of the karmic fruits of practicing the path. First, it explains that there is practice; from "as stated in the verse" onward, it explains what is practiced. In the former part, the sūtra text has three questions and answers. First, Siṃhanāda brings up the absence of self and person to object to the absence of cultivating the path: "The aggregates of sentient beings are empty; who is there to receive instruction and cultivate the path?" Below, the Buddha answers him, explaining that although there is no person, because the mind of mindfulness, the mind of wisdom, and so forth continue without interruption, cultivating the path does exist. Second, taking up these words, Siṃhanāda questions again: "Mindfulness and the like are completely extinguished, accomplishing nothing and having no increase; how can there be practice?" Therein, first saying "dharmas such as these perish from moment to moment" restates the Buddha's preceding words to object that there is no accomplishment. "These perish from moment to moment" restates the preceding words again to object that there is no increase. Basing oneself on the reply below, this phrasing is slightly abbreviated; if complete, it should say: "Since these perish from moment to moment, how can there be increase?" From "they are also similar" onward, restating the Buddha's preceding words, he shows that being definitely similar objects to there being no increase. "How is there cultivation?" concludes by questioning generally.