大方廣圓覺修多羅了義經略疏 1.955

1.955

牒而縱之，責無窮過也。此上三難者，意云：本來是佛，煩惱何生？若無生中妄生起者，如來成佛同本無生，無生之中還應妄起，成佛義等，生否應齊？齊生即果佛何尊？齊否即因違現事。進退不可，故有斯云。

Taking it up and granting it hypothetically, this reproaches the fault of infinite regress. These three challenges above mean: if they are originally buddhas, why do afflictions arise? If within the non-arising the false arises, then the Tathāgata's attainment of buddhahood is identical with original non-arising, and within non-arising the false should also arise; since the meaning of attaining buddhahood is equal, shouldn't arising or non-arising be identical? If they are identically subject to arising, then why is the result-buddha revered? If they are not identically subject to it, then the cause contradicts present actualities. Neither advancing nor retreating is tenable; hence this is spoken.