Is it true that whatever is subject to cessation is subject to origination?

Dhamma implies that whatever is subject to origination is subject to cessation. > And while this discourse was being spoken, there arose in that bhikkhu > the dust-free, stainless vision of the Dhamma: “Whatever is subject to > origination is all subject to cessation.” But what about the opposite? Is it also true that whatever is subject to cessation is also subject to origination?