注大乘入楞伽經 3.146

3.146

是知三性無際，隨一全收，真妄互融，性相無礙。從緣起生分別，即是妄計；從緣起悟真實，即是圓成。所以由分別故，一分成生死；由真實故，一分成涅槃。了分別性空故，即生死成涅槃；迷真實性有故，即涅槃成生死。都是一法，隨緣顯義成三，三非三而一性圓，一非一而三性具。卷舒不失，隱顯常如。非一非三，泯性相於實地；而三而一，耀行布於義天。撮要所歸，莫先斯旨。

Thus we know that the three natures have no boundaries; any single one completely gathers the others, the true and the false mutually merge, and nature and marks are without obstruction. Giving rise to vikalpa from pratītyasamutpāda is parikalpita; awakening to reality from pratītyasamutpāda is pariniṣpanna. Therefore, due to vikalpa, one part constitutes saṃsāra; due to reality, one part constitutes nirvāṇa. By comprehending that the nature of vikalpa is empty, saṃsāra becomes nirvāṇa; by being deluded about the existence of the true nature, nirvāṇa becomes saṃsāra. All are but one single dharma, manifesting meaning and becoming three according to conditions; the three are not three, yet the single nature is complete; the one is not one, yet the three natures are possessed. Contracting and expanding without loss, hidden and manifest, it is ever thus. Neither one nor three, obliterating nature and marks on the ground of reality; yet three and one, illuminating sequential arrangement in the sky of meaning. In gathering the essentials to which all returns, nothing precedes this purport.