大乘義章 16.48

16.48

次分別行。精進之數，通策諸行。隨行異論門別難計，今據一門且分為四。四中前二明懃斷惡、後二修善、惡止、善行，義之次第。惡有已未、善有曾當，故分四種。問曰：已惡起已謝往，現今無體，當何所斷？解有三義：一已生惡雖謝過去，當本起時，有其為因生後之義。現修對治，絕其為因生後之義，名斷已生。二已生惡雖謝過去，現在心邊有得得之。斷其現得，令其過惡不來屬已，名斷已生。三已起惡雖滅過去，種類續生。現修對治，絕其種類，名斷已生。問曰：若斷已生種類便得名為斷已生者，類在未來，何故不名斷未生乎？釋言：細求可斷種類，實是未生，但此是其已生種類，為別一向全未起者，說斷已生。問曰：已善起之已竟，云何可修？釋有三義：一已生善當本起時，有其為因生後之義。現修善法，令過去善為因義成，名修已生。二現起得，得過去善令不失壞，名修已生。如見道中十五心邊，皆有得生得於前善，如是一切。三已生善雖起已竟，而其種類次第後續。於彼種類未起之者，策修令起添助前善，名修已生。問曰：彼類其實未起，何故說之修已生乎？此同前釋，為別一向全未起者，故助前善名修已生（此三門竟）。

Next is distinguishing the practices. The mental factor of diligence broadly spurs all practices. If discussed according to different practices, the distinct categories would be difficult to enumerate; relying now on one category, they are tentatively divided into four. Among the four, the first two explain diligence in severing evil, and the latter two explain cultivating good: stopping evil and practicing good is the sequence of the meaning. Because evil has [the aspects of] already-arisen and not-yet-arisen, and good has [the aspects of] previously-arisen and future, four types are distinguished. Question: If past evil has already arisen and ceased, and currently possesses no substance, what is to be severed? Explanation: There are three meanings. First, although already-arisen evil has ceased into the past, at the time it originally arose it possessed the capacity to serve as a cause producing subsequent [evil]. By cultivating an antidote in the present, one terminates its capacity to serve as a cause producing subsequent [evil]; this is called severing the already-arisen. Second, although already-arisen evil has ceased into the past, beside the present mind there is possession (prāpti) that acquires it. Severing its present possession so that its past evil no longer belongs to oneself is called severing the already-arisen. Third, although the evil that has arisen has perished into the past, its type continues to arise. By cultivating an antidote in the present, one terminates its type; this is called severing the already-arisen. Question: If severing the type of what has already arisen qualifies as severing the already-arisen, the type is in the future; why is it not called severing the not-yet-arisen? Explanation: If one examines it closely, the type that can be severed is indeed not yet arisen; however, because this is the type of what has already arisen, to distinguish it from that which has entirely never arisen at all, it is called severing the already-arisen. Question: Good that has already arisen has already concluded its arising; how can it be cultivated? Explanation: There are three meanings. First, when good that has already arisen originally arose, it possessed the capacity to serve as a cause producing subsequent [good]. By cultivating wholesome dharmas in the present, one makes the capacity of past good to serve as a cause succeed; this is called cultivating the already-arisen. Second, by giving rise in the present to possession, one acquires past good so that it is not lost or ruined; this is called cultivating the already-arisen. For example, alongside the fifteen mind-[moments] in the path of seeing, there is in each case possession arising to acquire the preceding good; all are like this. Third, although good that has already arisen has already concluded its arising, its type continues successively thereafter. In regard to that part of its type that has not yet arisen, spurring cultivation to bring it about and thereby augment and assist the preceding good is called cultivating the already-arisen. Question: That type in fact has not yet arisen; why is it spoken of as cultivating the already-arisen? This is the same as the previous explanation: to distinguish it from that which has entirely never arisen at all, assisting the preceding good is called cultivating the already-arisen. (Here ends the third section.)