說無垢稱經疏 4.108

4.108

贊曰：下別申理詰。大文有三：初依有為無為異為難；次依有為無為一為難，「為依如生」以下文是；後以菩提涅槃理均為難，「若尊者慈氏當證菩提，一切有情亦應當證」下是。初二難因，後一難果。初中復二：初難有為、後難無為。初中復二：初總、後別。此總徵也。生是有為之生相故，依此為難。前說一生當得菩提，故初以生而為徵詰。顯有為法念念不住，無實生體，依何受記？

Commentary: Below, specifically expressing the principle in questioning. The major text has three parts: first, posing a challenge based on the difference between the conditioned and the unconditioned; second, posing a challenge based on the identity of the conditioned and the unconditioned, from 'Is it based on the birth of thusness' downward; third, posing a challenge on the grounds that the principle of bodhi and nirvāṇa is equal, from 'If the Venerable Maitreya is to realize bodhi, all sentient beings should also realize it' downward. The first two challenge the cause, and the latter one challenges the fruit. The first also has two parts: first, challenging the conditioned; second, challenging the unconditioned. The first of these has two parts: first, general; second, specific. This is the general questioning. Birth is the characteristic of birth among conditioned dharmas, so the challenge is made based on this. Previously it was said that in one birth he would attain bodhi, so first it uses birth to interrogate. It shows that conditioned dharmas do not abide from moment to moment and lack a real entity of birth; based on what could vyākaraṇa be received?