大乘入道次第開決 1.67

1.67

成即成就非生滅義者。以非生滅釋成就義。行相難見今應廣釋。然此真如名圓成者。由具三義簡三種法。故唯識論第八卷云。顯此遍常體非虛謬。簡自共相虛空我等。一者周遍。此簡自相。色等諸法各守自相既不周遍故非圓滿。二者常住。此簡共相。苦無常等雖有遍義。不成常住故非成就。三非虛謬。此簡妄執虛空我等雖說遍常。是妄所執故非真實。於中第二空無我等生滅共相不成常義。既非生滅成就常義。故不生滅釋常義也。

As for "'perfected' (cheng) means accomplished, not meaning arising and ceasing": the meaning of accomplishment is explained in terms of non-arising and non-ceasing. Because this mental mode is difficult to see, it should now be explained extensively. Now, this tathatā is called 'consummate and perfected' (pariniṣpanna) because it possesses three meanings that distinguish it from three kinds of phenomena. Therefore, the eighth fascicle of the Cheng weishi lun says: 'This reveals that it is omnipresent, eternal, and its substance is not erroneous, distinguishing it from individual marks, common marks, space, the self, and so forth.' First, 'omnipresent': this distinguishes it from individual marks. Phenomena such as matter each maintain their own individual marks; since they are not omnipresent, they are not consummate (pari-). Second, 'eternal': this distinguishes it from common marks. Although suffering, impermanence, and the like have the meaning of omnipresence, they do not constitute eternity; therefore they are not accomplished (-niṣpanna). Third, 'not erroneous': this distinguishes it from the falsely grasped space, self, and so forth; although spoken of as omnipresent and eternal, because they are falsely grasped, they are not real. Therein, regarding the second, the common marks of arising and ceasing, such as emptiness and non-self, do not constitute the meaning of eternity; since not arising and not ceasing accomplishes the meaning of eternity, non-arising and non-ceasing explains the meaning of eternity.