大般涅槃經義記 7.62

7.62

「有漏法」下釋上文中第四難也，向前難言「若能生他，以何因緣不生無漏」，故今釋之「有漏之法未生之時已有生性，故生能生；無為無漏本無生性，是故生相不能得生」。文中初法，後舉三喻類以顯之。問曰：何故不釋餘難？解此難竟即知生相生有漏法非是自生，故第三難不勞更釋。又此文中說有漏法未生之時已有生性，第五、第六未生之時有生無生，其難已遣，故更不論。

Below "Defiled dharmas," it explains the fourth objection from the text above. Previously, the objection stated, "If it can produce others, by what cause and condition does it not produce the undefiled?" Therefore, it now explains: "When defiled dharmas have not yet arisen, they already possess the nature of capability to arise, and therefore arising can produce them; unconditioned and undefiled [dharmas] fundamentally lack the nature of capability to arise, and for this reason the mark of arising cannot produce them." In the text, there is first the dharma, and then it adduces three analogies to reveal it by comparison. Question: Why are the remaining objections not explained? Answer: Having explained this objection, one immediately knows that the mark of arising producing defiled dharmas is not self-arising; hence there is no need to explain the third objection further. Moreover, in this text it says that when defiled dharmas have not yet arisen, they already possess the nature of capability to arise; the objections of the fifth and sixth regarding whether there is arising or non-arising when not yet arisen have already been dispelled, so they are not discussed further.