注大乘入楞伽經 9.145

9.145

然不生滅義，三性不同，謂妄計性，無體可生可滅；依他起性，即生不生、即滅不滅；圓成實性，自體本有不待新生，盡未來際究竟常住，永不斷滅。若以三性相對各約自相論者，即妄計之法妄生妄滅，圓成真心不生不滅。依他有二：謂相同妄計，似生似滅；性同圓成，不生不滅。故《華嚴經》云「一切法不生，一切法不滅。」以依他緣起無別自性，全同圓成，能悟此旨，諸大乘經說一切法不生不滅，究竟常住等，皆無餘蘊也。

However, the meaning of neither arising nor ceasing differs across the three natures. In parikalpitasvabhāva, there is no substance that could arise or cease. In paratantrasvabhāva, arising is itself non-arising, and ceasing is itself non-ceasing. In pariniṣpannasvabhāva, its own substance is fundamentally present without awaiting new arising, and it is ultimately permanent to the end of the future limit, never interrupted or extinguished.

If one discusses them in mutual contrast, each in terms of its own mark: the phenomena of parikalpita falsely arise and falsely cease, while the true mind of pariniṣpanna neither arises nor ceases. Paratantra has two aspects: its marks are identical to parikalpita, as a semblance of arising and a semblance of ceasing; its nature is identical to pariniṣpanna, neither arising nor ceasing. Therefore, the *Avataṃsaka Sūtra* says: “All phenomena do not arise; all phenomena do not cease.” Because the pratītyasamutpāda of paratantra has no separate self-nature, it is completely identical to pariniṣpanna. If one can awaken to this principle, then what the various Mahāyāna sūtras say about all phenomena neither arising nor ceasing, being ultimately permanent, and so forth, will leave no remainder.