大方廣佛華嚴經隨疏演義鈔 20.17

20.17

疏「一就遍計」下，遍計三義也。一遍計無體，如繩上蛇，故無可生滅。二約二義者，情有合是生，理無體是滅。今此情有即是理無，何有生耶？正理無處，方是情有，故非滅也。下例可知。三對無性者，由無遍計，方顯無相，故《唯識》云「即依此三性，說彼三無性。」是知若無遍計，安知無相？下亦例然。

From the commentary's "First, in terms of the parikalpita" downward: the three meanings of the parikalpita. First, the parikalpita has no essence, like a snake on a rope; therefore there is nothing that can arise or cease. Second, regarding the two meanings: existent to perception would correspond to arising; non-existent in principle, its essence is ceasing. Now this existence to perception is precisely non-existence in principle; how could there be arising? Precisely where it is non-existent in principle, only there is it existent to perception; therefore it is not ceasing. The others below can be understood by analogy. Third, in contrast to the non-natures: due to the absence of the parikalpita, the absence of marks is revealed; hence the Vijñaptimātratāsiddhi says, "Relying precisely on these three natures, those three non-natures are taught." From this we know that if there were no parikalpita, how could one know the absence of marks? Below is also analogous.