成唯識論演祕 2.703

2.703

謂擇、非擇、無常滅名為三滅。無常滅者，有為相中滅相是也，非唯擇滅、非擇滅二名為無為，即此滅相亦無為攝。由此無為有勢力故令法遷謝，若不爾者，能相、所相俱是有為，云何能相令所相滅？故知滅相是無為。如《婆沙》三十八明，又按《智度論》四十二云，滅有三種，謂知緣滅、非智緣滅、無常滅，不說無常滅是無為也，大小乘異也。

This means that cessation through deliberation, cessation not through deliberation, and impermanent cessation are called the three cessations. As for impermanent cessation, it is the characteristic of cessation among the characteristics of the conditioned. It is not that only the two—cessation through deliberation and cessation not through deliberation—are called unconditioned; this very characteristic of cessation is also subsumed under the unconditioned. Because this unconditioned has causal power, it makes dharmas undergo change and decay. If this were not so, both the qualifying characteristic and the qualified entity would be conditioned; how could the qualifying characteristic cause what is qualified to cease? Therefore, one knows that the characteristic of cessation is unconditioned. This is explained in the thirty-eighth fascicle of the Mahāvibhāṣā. Furthermore, according to the forty-second fascicle of the Da zhidu lun, it says that there are three kinds of cessation: cessation through cognition of conditions, cessation not through cognition of conditions, and impermanent cessation; it does not say that impermanent cessation is unconditioned. This is the difference between the Mahāyāna and the Hīnayāna.