大般涅槃經義記 7.41

7.41

五隨文解釋，先難常義，「生若是常」舉前所定，「有漏之法則無有生」約法難破，有漏無常，無常法邊云何得有常住之生？有漏邊有，明知無常。下難無常，「生若無常」牒前所定，一起謝往更不重來故曰無常，「則有漏是常」約法難破。生若無常一起謝往更不重來，有漏法邊便無有生，無生遷改為是應常，然有漏法性是無常，恒有生相隨而遷改，明知生相非是無常。

Fifth is explaining in accordance with the text. First he objects to the meaning of permanence: "If arising is permanent..." cites what was determined before; "...then contaminated dharmas would have no arising" objects and refutes in terms of the dharma. Contaminated [dharmas] are impermanent; alongside an impermanent dharma, how could there be a permanently abiding arising? If it exists alongside the contaminated, it is clearly known to be impermanent. Below he objects to impermanence: "If arising is impermanent..." takes up what was determined before; having arisen once, it passes away and never returns, hence it is called impermanent; "...then the contaminated is permanent" objects and refutes in terms of the dharma. If arising is impermanent, having arisen once, it passes away and never returns; alongside contaminated dharmas there would then be no arising. Without arising or alteration, it ought to be permanent. However, the nature of contaminated dharmas is impermanent; there is constantly a mark of arising that follows and alters them; thus one clearly knows that the mark of arising is not impermanent.