俱舍論疏 5.233

5.233

論「諸行名生至何得言生」，已下經部通也。於中有三：一無為不得名生；二將有部非一切法皆有生相例；三將有部一切有為同有生相，因緣或有能、無能例。此即初也。本無今有可得名生，無為體常，如何名生？

The Śāstra states: "Conditioned formations are called 'arising'... how can it be called arising?" Below, the Sautrāntika resolves this. Therein are three points: first, the unconditioned cannot be called "arising"; second, using the Sarvāstivādin's position that not all dharmas have the mark of arising as an analogy; third, using the Sarvāstivādin's position that all conditioned dharmas equally have the mark of arising yet causes and conditions may have capacity or lack capacity as an analogy. This is the first point. Coming into existence where there was previously non-existence can be called "arising"; the substance of the unconditioned is permanent, so how could it be called "arising"?