二、三時無果破生等
Second and Third Times: Refuting the Production of Results
問：佛說有三有為相，謂生、住、滅，又說生時有生，故有為法定應有生？答：
Question: The Buddha speaks of three marks of conditioned phenomena: arising, abiding, and ceasing. He also says that when something arises, there is an act of arising. So are conditioned dharmas necessarily subject to arising? Answer:
已生則不生，未生亦不生，生時亦不生，即生未生故。
且已生則非所生，何以故？已生故。故已生者則非所生。又未生者亦非所生，何以故？尚未生故。諸未生者則非所生，離生作用、勢力，自體非有，故非所生。又正生時亦非所生，何以故？此即已生及未生故。若是已生、未生，仍如前說，非是所生：其已生者已生訖故非是所生，其未生者尚未生者故，離生用故，無勢力故及無體故非是所生。由離已生、未生，無別第三生時，故亦非所生。
What has already been born is not being born. Why? Because it has already been born. Therefore, what has already been born is not being born.
What has not yet been born is also not being born. Why? Because it has not yet been born. All that is not yet born is not being born, for it lacks the activity, the power, and the very substance of birth—thus it is not being born.
What is in the very process of being born is also not being born. Why? Because this is simply what has already been born and what has not yet been born. If it is what has already been born or what has not yet been born, then as stated before, it is not being born: what has already been born is not being born because it has finished being born; what has not yet been born is not being born because it has not yet been born, because it lacks the activity of birth, because it has no power, and because it has no substance.
Since apart from what has already been born and what has not yet been born, there is no third moment of "being born," it too is not being born.
「已生未生皆無生，即故離二無生時。」