維摩經略疏垂裕記 1.138

1.138

二、簡生義。「有邊論生」等者，荊溪云：約報論生，是故有邊論於果報。約所入邊則非果報，但所入邊即是見真，故云不生。上品無報唯真，無生而云生者，不生而生。故果報中見真亦有果報不生生義。究竟而論，寂光唯真，永無果報。義而言之，亦可得云不生生義，此則不復更有生也。

Second, distinguishing the meaning of birth. Regarding 'discussing birth from the aspect of existence,' etc., Jingxi says: Discussing birth with respect to reward, it is therefore from the aspect of existence that one discusses fruition and reward. With respect to the aspect entered, it is not fruition and reward; but the aspect entered is itself seeing the true, hence it is called non-birth. The superior grade has no reward and is purely the true; speaking of birth where there is no birth is birth without birth. Therefore within fruition and reward, seeing the true also possesses the meaning of non-birth-birth of fruition and reward. Discussing it ultimately, quiescent light is purely the true and eternally devoid of fruition and reward. Speaking conceptually, one may also speak of the meaning of non-birth-birth; this, then, no longer has any birth.