Chinese
如果没有灭，就没有生。如果生和灭都没有，那么有为法也不存在，这样就成立了。如是所说。 世尊说：有为和无为一切都是寂静的。那些仙人没有分别念。对一切众生来说，无为是可以获得的。因为总是观察，所以是寂静的。这样说。这里说，已生的不生，未生的也不生，因为对事物和非事物都遮止了生。那么是什么呢？正在生的意义生。为了显示这也是不合理的，所以说：正在生是因为一半已生，所以正在生不会生。如果有什么稍微已生，稍微未生的，那就是正在生。如果是这样，那么正在生是不存在的，因为随顺了已生和未生，没有其他第三种正在生的时间相。因此，因为不存在，所以正在生不会生。如果两者的自性是正在生，那么因此，它的稍微已生的部分属于已生的范畴，所以不会生，因为说事物不会生。它的稍微未生的部分也是不会生的，因为说非事物不会生。如果认为已生和未生是正在生，如果是这样，那么过去和未来两者也会变成正在生。为了显示这一点，所以说：或者一切都是正在生，这将会太过分。这样说了。获得生的作用的已生，因为不住留，所以只会变成过去。未生则会变成未来。因此，如果在这里认为正在生是生，或者三时一切都属于正在生的范畴，或者任何地方都没有正在生，就会安住于此。另外，安住于正在生的事物上的完全观察，是应该作为正在生的自性，还是不应该作为正在生的自性呢？无论哪种情况，都会有过失。为了显示这一点，所以说：正在生啊
English
If there is no cessation, there is no birth. If there is neither birth nor cessation, then conditioned phenomena do not exist, thus it is established. As it is said: The Blessed One said: All conditioned and unconditioned things are completely empty. Those sages have no conceptual thoughts. For all beings, the unconditioned is attainable. Because they always observe, they are completely empty. Thus he spoke. Here it is said: What is born does not arise, and what is unborn does not arise, because arising is prevented for things and non-things. What then? The meaning of what is arising arises. To show that this is also unreasonable, it is said: What is arising does not change because it is half-born. If something is slightly born and slightly unborn, that is what is arising. If that is the case, then what is arising does not exist, because it follows what is born and unborn, and there is no other third aspect of the time of arising. Therefore, because it does not exist, what is arising does not arise. If the nature of both is arising, then because of that, whatever of it is slightly born belongs to the category of what is born, so it does not arise, because it is said that a thing does not arise. Whatever of it is slightly unborn also does not arise, because it is said that a non-thing does not arise. If one thinks that what is born and unborn is what is arising, if that is the case, then the past and the future will both become what is arising. To show this, it is said: Or everything is arising, which would be too much. This is said. What is already born, which is about to obtain the action of arising, will only become the past because it does not remain. What is unborn will become the future. Therefore, if here one thinks that what is arising is arising, either all three times belong to the category of what is arising, or there is no such thing as what is arising anywhere. Furthermore, whatever complete examination abides in the entity of what is arising, should that be made the nature of what is arising, or should it not be made the nature of what is arising? In either case, there will be faults. To show this, it is said: What is arising
Chinese
之自性中，行事不会变成正在生。正在生的自性中，不行事也不会变成正在生。正在生的自性为何，那是安住于其自性之故，不是行事。何者于正在生的自性中不行事，那也不会变成正在生，因为没有变成正在生的自性之故。何者于正在生的自性中行事，那也如不是正在生一样，不会变成正在生，故无有正在生。没有正在生，故正在生也不会生。此处说，正在生的意义，那是存在，因为处于过去和未来之间之故。此处过去和未来之间有称为正在生者，若无有，则依赖于何而安立过去和未来？若有，则未来的意义，对未来和已过称为过去。因此依赖于正在生，以此理清二时。当说，何者以二者无间断，存在不是有，彼无有正在生，何以故彼亦有间故。论敌依何而说无间断，即无有中间，过去和未来二者存在不是有，彼无有正在生。如何？何以故彼亦有间故，如正在生安住于过去和未来之间一样，正在生具有已生和未生的自性，对此又依赖于何而安立已生和未生，必须成为间断。已生和未生之间，其他的第三者称为正在生，那也不能安立，因为一切时中，于已生和未生之间，正在生的思辨会变成无有穷尽之故。此处说，于何者 如是所说之过失会发生，半生不是正在生。那么是什么呢？何者灭尽而事物会生，已生之前的状态的体性的意义，那称为正在生。为了显示那，故说，因为何故生
English
In the nature of, actions do not become being born. In the nature of being born, not acting also does not become being born. Whatever is the nature of being born, that is not an action because it abides in its own nature. Whatever does not act in the nature of being born, that also does not become being born, because it has not become the nature of being born. Whatever acts in the nature of being born, that also does not become being born as if it were not being born, so there is no being born. Because there is no being born, being born also does not arise. Here it is said, the meaning of being born is existence, because it exists between the past and the future. Here, there is something called being born between the past and the future. If there were not, then relying on what would the past and the future be established? If it exists, then the meaning of the future, what is called the future and what has passed, is called the past. Therefore, relying on being born, these two times are distinguished. It should be said, whoever has no interruption between the two, existence is not existent, he has no being born, because he also has an interval. The opponent says that according to what there is no interruption, that is, there is no middle, the existence of the past and the future is not existent, he has no being born. How? Because there is also an interval, just as being born abides between the past and the future, being born has the nature of being born and not being born, and what is relied upon to establish being born and not being born must become an interruption. Between being born and not being born, the other third person called being born cannot be established, because at all times, between being born and not being born, the speculation of being born will become endless. Here it is said, to whom The fault of what has been said will occur, half-born is not being born. Then what is it? Whatever ceases and things arise, the meaning of the nature of the state before birth is called being born. To show that, it is said, for what reason is born
Chinese
正在生。由于灭尽，已生将会生。因此是正在生。此外，显现为存在的自性。因为正在生灭尽，事物将会生，因此，在未领悟已生之前，存在着正在生的事物。对此应当解释：当已生之时，对于正在生不存在。稍微，当说这个事物已生之时，那时没有正在生。由于正在生不存在，从何处已生，以何者来追随正在生，所谓的已生本身就不存在。如果已生也变成正在生，那么对于它来说，生是不可能的，因为是已生的缘故，为了显示这个而说：当已生正在生时，那时为何会生？当仅仅将已生的意义称为正在生时，那么那时为何会领悟正在生的意义是生呢？因为已经成立，所以认为不应该对这个进行生的考察。因此，说正在生是生是不行的。在此说到：正在生的意义，即使未生，也因为明显地趋向于生，所以说是已生。因此，仅仅已生才是正在生，并且这个生也不是无意义的，如果这样说。如果是这样，如果，在正在生时，未生者，仅仅被称为已生。如果其他人认为，正在生的事物仅仅是未生者，因为明显地趋向于生，所以被认为是已生，如果是这样，对于已生和未生者，因为没有差别，在那时，为何不认为瓶子不存在？仅仅在已生的状态下的事物才被称为瓶子，并且因为已生和未生者也是相同的，所以瓶子已生也是先前不存在的，如果事物变成不存在，这也不是存在的，所以这是不合理的。如果又认为，正在生和未生者并非没有差别，正在生是与生的行为相关的，那么应当解释：正在生即使未完成，也比未生者更进一步。如果又认为，正在生的事物是不完整的自
English
Is being born. Because of cessation, what is born will be born. Therefore, it is being born. Furthermore, it appears as the nature of existence. Because what is being born ceases, things will be born, therefore, before realizing what is born, there is what is being born. This should be explained: When what is born exists, for what is being born, there is no existence. For a moment, when it is said that this thing is born, then there is no being born. Since what is being born does not exist, from where is it born, and by what will what is being born be followed? The very thing called "born" does not exist. If what is born also becomes what is being born, then for that, birth is impossible, because it is already born. To show this, it is said: When what is born is being born, then why would it be born? When only the meaning of what is born is called "being born," then why would one understand that the meaning of "being born" is birth? Because it is already established, it is thought that one should not investigate birth in this. Therefore, it is not right to say that what is being born is born. Here it is said: The meaning of what is being born, even if it is not born, is said to be born because it clearly tends towards birth. Therefore, only what is born is what is being born, and this birth is not meaningless either, if you say so. If that is the case, if, when being born, what is not born, is said to be born. If others think that what is being born is only what is not born, because it clearly tends towards birth, it is considered to be born, if that is the case, for what is born and what is not born, because there is no difference, at that time, why not think that the pot does not exist? Only the thing in the state of being born is called a pot, and because what is born and what is not born are also the same, the pot that is born also did not exist before, if things become non-existent, this is also not existence, so this is unreasonable. If you also think that what is being born and what is not born are not without difference, what is being born is related to the act of birth, then it should be explained: What is being born, even if it is not complete, is further than what is not born. If you also think that what is being born is the incomplete self
Chinese
虽说是存在，但从未来来说，是安置在外面的。这样，因为从已生之外，是外面的缘故，未生而生。如与作用相关联，生起正在从未生之外转变，同样，从已生之外也是转变，因为是不圆满的自性之故。因此，唯有未生才生之说，所以没有生起正在之说。因为从已生之外转变的缘故，不仅是未生才生，而且从此也是未生才生。如此，其他的，生起正在先前未出现，但后来被认为是存在的。因此，也是未生而生。未出现，意思是也不是出现。凡是现在被说成是生起正在的，那是生起正在的状态之前，即未出现之处。虽然在未来的时间里没有生起正在的意义，但后来也被认为是生起正在。因此，又在与生之作用相关联的时间里，唯有未生才变成生起正在。因此，这未生本身就是未出现本身，为了显示对于未获得自性的未出现，生的作用是不能容忍的，所以说：未出现，不是生。就是这个意思。另外，圆满被称为有，未做被称为无。有，是指圆满。唯有圆满的事物才被称为有。有，是存在的意思。无，是指未做且不圆满。因此，脱离这两种状态，什么时候生起正在，没有，那时说的是什么？什么时候这个事物是这样的，因为不能显示生起正在状态的事物，那时因为没有以其自身的体性确定，所以不是存在，因此不能确定。因此，如前所说的方式，因为生起正在是不可能的。什么时候没有原因，果就不存在，那时进入和返回才是合理的。
English
Although it is said to exist, from the perspective of the future, it is placed outside. Thus, because it is outside of what is born, the unborn is born. Just as arising is transformed from the unarisen due to its connection with action, similarly, it is also transformed from what is born, because it is of an incomplete nature. Therefore, only the unborn is said to be born, so there is no arising. Because it is transformed from what is born, not only is the unborn born, but also from this, the unborn is born. Thus, others say that arising did not occur before, but is later considered to exist. Therefore, the unborn is also born. "Not occurred" means that it is not an occurrence. Whatever is now said to be arising is before the state of arising, where it has not occurred. Although the meaning of arising does not exist in the future, it is later considered to be arising. Therefore, again, in the time related to the action of birth, only the unborn becomes arising. Therefore, this unborn itself is the non-occurrence itself, and to show that the action of birth is intolerable for the non-occurrence that has not obtained its own nature, it is said: "Not occurred, not born." That is the meaning. Furthermore, completeness is called existence, and the unmade is called non-existence. "Existence" refers to completeness. Only complete things are called existence. "Existence" means "is." "Non-existence" refers only to what is unmade and incomplete. Therefore, separated from these two states, when is arising, non-existent, what is said at that time? When this thing is like this, because it is not possible to show the thing in the state of arising, at that time, because it is not determined by its own nature, it is not existence, therefore it cannot be determined. Therefore, as said before, because arising is impossible, when there is no cause, the result does not exist, then entering and returning are reasonable.