大般涅槃經義記 7.30

7.30

第二答中，先就內論，後就外辯。眾生是內，非情為外。內中先釋，後總結之。釋中，初言「安住世諦，初出胎時名不生生」解上初句。在世諦者方乃受生故說住世，又世諦中受身不壞亦名住世。初出胎時正解生義，初則簡後，出胎異前。「是名」下結，本未生時名為不生，出時名生，前後合說名不生生。

In the second, the answer: first it discusses it in terms of the internal, and afterward discerns it in terms of the external. Sentient beings are the internal; insentient things are the external. In the internal, it first explains and afterward summarizes in conclusion. In the explanation, first saying, "abiding firmly in conventional truth, when first emerging from the womb, it is called non-arising arising" explains the first clause above. Only when being in conventional truth does one receive birth; therefore it speaks of "abiding in the conventional." Moreover, receiving a body in conventional truth without disintegration is also called "abiding in the conventional." "When first emerging from the womb" properly explains the meaning of arising: "first" distinguishes it from what comes after, and "emerging from the womb" differentiates it from what came before. From "this is called" downward concludes: originally, when not yet born, it is called "non-arising"; when emerging, it is called "arising"; combining before and after, it is called "non-arising arising."