肇論新疏 3.150

3.150

初句《放光》，即彼二十六中文。無形下，亦義引《放光》、《涅槃》等經。以知下，論斷。生，謂四生。無生不生者，猶云無一生而不生。形，謂六道萬類之形。猶云無一形而不形。何者？如忍辱太子等胎生也，雁王鸚鵡卵生也，頂生手生濕生也，為天為鬼化生也，四生攝於萬類。如《涅槃》三十二云：「菩薩摩訶薩受羆身乃至鹿兔龍蛇等身，然但由感起即應而真故。」復云不生不形，即不為有也。

The opening sentence is from the *Fangguang*, namely the text of its twenty-sixth fascicle. From 'There is no form...' onward, it also cites according to the underlying meaning of scriptures such as the *Fangguang* and the *Mahāparinirvāṇa-sūtra*. From 'By this we know...' onward, it is the treatise's conclusion. 'Birth' refers to the four modes of birth. 'There is no birth I do not take' is like saying there is not a single mode of birth that is not taken. 'Form' refers to the forms of the myriad species in the six destinies. It is like saying there is not a single form that is not assumed. How so? For example, Prince Kṣānti and others were born from a womb; the king of geese and the parrot were born from eggs; those born from the crown of the head or the hand were moisture-born; appearing as devas or ghosts is apparitional birth; the four modes of birth encompass the myriad species. As the thirty-second fascicle of the *Mahāparinirvāṇa-sūtra* states: 'The bodhisattva-mahāsattva takes on the body of a bear, down to bodies of deer, hare, dragon, snake, and so forth, yet solely arising through evocative resonance, they are responsive yet true.' Furthermore, it says 'not taking birth and not assuming form,' which is precisely not being.