維摩經略疏垂裕記 1.139

1.139

三、簡常義。荊溪云：此問意者從名作並，以不生生與不常常言勢欲同、其義似反，故以反義以問勢同。答中意者，名異義同故許斯理，以諾並辭。「何者」下，釋出名異義同之相。究竟而論，唯名常常及以不生，故引聖位即是不常之常、不生之生。四十一地真理不生，不生而生；餘無明在名為不常，見一分常故名為常。思之可見。

Third, distinguishing the meaning of constancy. Jingxi says: The intent of this question is to draw a parallel from the terms: since 'non-birth-birth' and 'non-constant-constant' have a similar phrasing, their meanings seem contrary; thus it uses the contrary meaning to question the similar phrasing. The intent in the answer is: because the names differ while the meaning is identical, it concedes this principle, using a statement of assent to draw the parallel. From 'Why so?' onward, it explains the features of differing names but identical meaning. Discussed ultimately, it is solely named constant-constancy and non-birth; therefore, citing the sacred stages, it is the constancy of non-constancy and the birth of non-birth. In the forty-one stages, the true principle is non-born, yet there is birth without birth; because the remainder of ignorance persists, it is named non-constant, yet because one fraction of constancy is seen, it is named constant. Reflecting upon this, it can be understood.