大般涅槃經集解 46.68

46.68

案道生曰：生若先生，今則不應復生也。僧亮曰：生生故生者，先定生生之名，謂以生生故生生也。生故不生者，故，前生也，不生後生也。以前生生故，後生不生也。僧宗曰：難者欲使已有法在未來及在時生也。今言生故不生者，未來不生也。生生故生者，現在有生也。寶亮曰：生生故生者，此一句先立位也。凡夫生生相續，故名作生，亦無一定性也。下云生故不生者，形得故得名，何處有一定生之性也。

Daosheng says: If birth had already occurred prior, it should not be born again now. Sengliang says: 'The born is born because of birth' first establishes the designation of born being born, meaning that by virtue of birth, the born is born. 'Unborn because of birth' means: 'because' refers to the prior birth, and 'unborn' refers to the subsequent birth. Because of the prior birth's arising, the subsequent birth is not born. Sengzong says: The challenger wished to have an already existent dharma arise in the future and at the present time. Now it says 'unborn because of birth' refers to non-birth in the future. 'The born is born because of birth' refers to birth existing in the present. Baoliang says: 'The born is born because of birth'—this single line first establishes the position. Ordinary beings continue from birth to birth, hence it is designated as birth; yet there is no single fixed nature. When it says below 'unborn because of birth', the designation is obtained in contrast with it; where could there be a single, fixed nature of birth?