淨名經集解關中疏 1.535

1.535

若現在生現在生無住　肇曰。現法流速不住。以何為生耶。若生滅一時二相俱壞。若生滅異時即生時無滅。生時無滅則法無三相。法無三相即非有為也。盡有三相。即有無窮之名。三世既無生。於何而得記乎。生曰。生時已去未始暫停。豈可得於中成佛耶　如佛所說。比丘汝今即時亦生亦老亦滅　三引證。肇曰。證無住義。生曰。新新生滅交臂已謝。豈待白首然後為變乎。

"If by a present birth, the present birth does not abide." Sengzhao says: "The present dharma flows swiftly without abiding; by what could it be called birth? If arising and ceasing occur at the same time, both characteristics are destroyed. If arising and ceasing occur at different times, then at the time of arising there is no ceasing. If at the time of arising there is no ceasing, then dharmas lack the three characteristics. If dharmas lack the three characteristics, then they are not conditioned. If they fully possess the three characteristics, there is the fault of infinite regress. Since there is no birth in the three times, in what could the prophecy be received?" Daosheng says: "When it arises, it has already passed away, never halting for a moment. How could one achieve buddhahood within it?" "As the Buddha said: 'Bhikṣu, you right now are simultaneously being born, aging, and ceasing.'" Third, citing proof. Sengzhao says: "This proves the meaning of non-abiding." Daosheng says: "Fresh arising and ceasing pass away in the crossing of arms; how could it wait for gray hair and only then be transformed?"