大般涅槃經集解 46.66

46.66

案道生曰：釋答二問七句也。既云不生，而言其生，是則不生為生也。僧亮曰：生名起，不生則無起。若名為生者，是則起。無起為起，何可說耶？僧宗曰：重釋所以也。云何一向都無，而忽然得生？故知有可生之理也。寶亮曰：不生者今生，云何定說生者生耶？不生者定不生耶？

Daosheng says: This explains and answers the two questions and seven propositions. Since it is called unborn, yet one speaks of its birth, this would mean that the unborn constitutes birth. Sengliang says: Birth is termed arising; non-birth means non-arising. If it is termed birth, then this is arising. For non-arising to constitute arising—how could that be stated? Sengzong says: This reiterates the explanation of the reason. How could it be that from complete non-existence, it suddenly comes to be born? Therefore, we know there is an intelligible principle of that which can be born. Baoliang says: What is unborn is now born; how could one definitively say that what is born is born, or that what is unborn is definitively unborn?