注大乘入楞伽經 6.230

6.230

二因待生法破。明若立不生宗，即自壞不生義也。又徵何以故自壞不生義？以所立彼不生宗，要因待生法故。說不生宗，不生若因他生法說，即是自壞不生義。故《中論》云「若法為待成，是法還成待。」

Second is the refutation through depending on arising phenomena. It clarifies that if one establishes the thesis of non-arising, that itself destroys the meaning of non-arising. Furthermore, it asks why it destroys the meaning of non-arising: because that established thesis of non-arising must depend on arising phenomena. To speak of the thesis of non-arising, if non-arising is spoken of in dependence on other arising phenomena, that itself destroys the meaning of non-arising. Therefore the Mūlamadhyamakakārikā says: 'If a phenomenon is established through dependence, that phenomenon in turn becomes dependent.'