大般涅槃經義記 7.33

7.33

「云何生生」問第四句，下釋有四：一就人總指，「一切凡夫名為生生」，良以聖人生不相續故指凡夫。二「何以」下釋，先問次解，「生生不斷」就分段無常解生生義，「一切有漏念念生」者就念無常解生生義，「是名」下結。三從「四住菩薩」已下舉聖顯凡，四住菩薩「名生不生」故凡名生生，炎地菩薩名為四住，地相入之中三地已還名為世間，四地已上名為出世，四住菩薩捨彼世間，證入出世，無生行慧，名生不生。四「何以」下釋彼四住生不生義，先問次解，以彼於生除斷自在，故本生者今更不生，「是名」下結是名內法。

"What is meant by arising arising?" questions the fourth clause. Below, the explanation has four parts: First, it points generally to persons: "all ordinary people are called arising arising"; precisely because noble ones' births are not continuous, it points to ordinary people. Second, from "why is this?" downward explains; first it asks and then it explains: "arising arising without interruption" explains the meaning of arising arising in terms of the impermanence of mortal transmigration; "all outflows arising thought-moment by thought-moment" explains the meaning of arising arising in terms of moment-to-moment impermanence; from "this is called" downward concludes. Third, from "a bodhisattva of the fourth abode" downward presents the noble to reveal the ordinary: a bodhisattva of the fourth abode "is called arising non-arising," and therefore the ordinary is called arising arising. A bodhisattva of the Flaming Ground is called [one of] the fourth abode; within the mutual entry of the characteristics of the grounds, the third ground and below are called worldly, while the fourth ground and above are called world-transcending; a bodhisattva of the fourth abode relinquishes that worldly realm and realizes entry into the world-transcending wisdom of non-arising practice, and is called "arising non-arising." Fourth, from "why is this?" downward explains that meaning of arising non-arising for the fourth abode: first it asks and then it explains; because they have mastery in eliminating and severing rebirth, what originally arose now arises no more; from "this is called" downward concludes that this is called the internal dharmas.