大乘義章 4.41

4.41

次明起滅，先論分段。凡夫於彼分段因緣集起不滅；二乘求滅不能學起；大乘之人亦滅亦起，自斷故滅，化他故起。故經說言「亦不畢竟滅有為法，化眾生故。」次論變易。凡夫於彼變易因緣，未起未滅。二乘學起而未能滅。問曰：二乘亦能滅智入般涅槃，云何不滅？釋言：二乘雖暫滅智，後必還生，非是永盡，故不名滅。大乘之人亦起亦滅，始學故起，終盡故滅（此二門竟）。

Next, clarifying arising and cessation: first discussing fragmented [saṃsāra]. Ordinary beings accumulate and give rise to that fragmented dependent origination without cessation; the two vehicles seek its cessation and cannot train in its arising; persons of the Mahāyāna both cease it and give rise to it—they cease it through their own cutting off, and give rise to it for the sake of transforming others. Therefore the sūtra states: 'They also do not completely extinguish conditioned dharmas, because they transform sentient beings.' Next, discussing transformational [saṃsāra]. For ordinary beings, with respect to that transformational dependent origination, it has neither arisen nor ceased. The two vehicles train in its arising but are not yet able to cease it. Question: The two vehicles are also able to extinguish cognition and enter parinirvāṇa; why are they not able to cease it? Explanation: Although the two vehicles temporarily extinguish cognition, it will inevitably arise again later; it is not an everlasting termination, and therefore is not called cessation. Persons of the Mahāyāna both give rise to it and cease it: because they initially train in it, it arises; because they ultimately exhaust it, it ceases (this concludes the second subsection).