大乘義章 16.49

16.49

次論先後。前離惡中，或有先說斷已生惡、或有先說斷未生惡，是義云何？解有五種：一約起惑次第分別。先斷已生，已生麁故；後斷未生，未生細故。如初地障，麁而先起，是故先斷；二地之障，細而後起，是故後除。如是一切。二四住無明相對分別。無明先成，名為已生。四住煩惱從緣後起，名為未生。若從是義，先斷未生，後除已生。未生四住浮麁易遣，是故先斷；已生無明微細難離，是故後除。三約煩惱成起分別。一切煩惱皆有成起，過去煩惱曾起謝往，熏於本識無明地中聚積成種，名為成就。即前煩惱種類續生名為現起，現起望前名為未生。若從是義，亦得宣說先斷未生、後除已生。是義云何？道起之時，先修方便遮伏現起，令未生者不得現行，名斷未生；後斷本來所成種子，名斷已生。四約煩惱及得分別。於此門中，亦得宣說先斷未生、後斷已生。是義云何？聖道初起，先斷心邊煩惱之得，令後不續，名斷未生。以得斷故，令過煩惱不來屬已，名斷已生。五約煩惱因果分別。過去煩惱生後名因，未來煩惱起前稱果。因名已生，果名未生。就此門中，已生未生斷在一時。是義云何？惑因過去，惑果未來，道起於中隔絕因果，因義不成名斷已生，果義不成名斷未生，一道兩能故曰一時。前二如是。後二種中，先起未生、後增已生，更無異說。何故如是？為明善法先無今有，方便習生。以先無故，先修未生。未生起已，更修後善添助前善，名修已生。若就善中久修者說，亦有先修已生之義。是義云何？行有二分：一者溫故、二者知新。此二種中，要先溫故然後知新，其溫故者名修已生，其知新者名修未生。又善有二：一者自分、二者勝進。自分已生，先修令熟。勝進未生，後修趣入。故知善中亦有先修已生之義（此四門竟）。

Next is discussing the sequence. Within the preceding [section on] abandoning evil, some texts speak first of severing already-arisen evil, while others speak first of severing not-yet-arisen evil. What does this mean? The explanation has five kinds: First, distinction in terms of the sequence of the arising of afflictions: One severs the already-arisen first because the already-arisen is coarse; one severs the not-yet-arisen later because the not-yet-arisen is subtle. For example, the hindrances of the first bhūmi are coarse and arise first, and are therefore severed first; the hindrances of the second bhūmi are subtle and arise later, and are therefore eliminated later. All are like this. Second, relative distinction in terms of the four entrenchments (vāsanā) and ignorance: Ignorance is established first and is called the already-arisen; the afflictions of the four entrenchments arise later from conditions and are called the not-yet-arisen. If based on this meaning, one severs the not-yet-arisen first and eliminates the already-arisen later. The not-yet-arisen four entrenchments are superficial, coarse, and easily dispelled, and are therefore severed first; the already-arisen ignorance is subtle and difficult to separate from, and is therefore eliminated later. Third, distinction in terms of the establishment and arising of afflictions: All afflictions possess establishment and arising. Past afflictions, having once arisen and ceased, perfume within the ground of ignorance of the fundamental consciousness (ālayavijñāna) and accumulate into seeds; this is called 'establishment.' The continuous arising of the type of those very same afflictions is called 'manifest arising.' Manifest arising, viewed in relation to what preceded it, is called the not-yet-arisen. If based on this meaning, one may also say that one severs the not-yet-arisen first and eliminates the already-arisen later. What does this mean? When the path arises, one first cultivates expedients to block and suppress manifest arising, preventing that which has not yet arisen from becoming manifest; this is called severing the not-yet-arisen. Later, one severs the seeds originally established; this is called severing the already-arisen. Fourth, distinction in terms of afflictions and possession: Within this category, one may also say that one severs the not-yet-arisen first and severs the already-arisen later. What does this mean? When the noble path first arises, one first severs the possession of afflictions beside the mind, preventing them from continuing later; this is called severing the not-yet-arisen. Because possession is severed, past afflictions no longer belong to oneself; this is called severing the already-arisen. Fifth, distinction in terms of the cause and effect of afflictions: Past afflictions giving rise to subsequent ones are called the cause; future afflictions arising before are termed the effect. The cause is called the already-arisen, and the effect is called the not-yet-arisen. In this category, the already-arisen and not-yet-arisen are severed simultaneously. What does this mean? The cause of affliction belongs to the past, and the effect of affliction belongs to the future; the path arises between them and cuts off cause and effect. The meaning of 'cause' failing to be established is called severing the already-arisen; the meaning of 'effect' failing to be established is called severing the not-yet-arisen. Because a single path has two capacities, it is said to be simultaneous. The first two are like this. Within the latter two kinds, giving rise to the not-yet-arisen first and increasing the already-arisen later has no differing explanations. Why is this so? To explain that wholesome dharmas are previously absent and now present, cultivated and generated through expedients. Because they were previously absent, one first cultivates the not-yet-arisen. Once the not-yet-arisen has arisen, one further cultivates subsequent good to augment and assist the preceding good; this is called cultivating the already-arisen. If spoken in terms of one who has cultivated good for a long time, there is also the meaning of first cultivating the already-arisen. What does this mean? Practice has two parts: first, reviewing the old; second, learning the new. Between these two kinds, one must first review the old and only then learn the new: reviewing the old is called cultivating the already-arisen, and learning the new is called cultivating the not-yet-arisen. Furthermore, good has two kinds: first, one's own domain (svabhāga); second, superior advancement (viśeṣa-gamana). One's own domain is already arisen; one first cultivates it to maturity. Superior advancement has not yet arisen; one cultivates it later to enter it. Therefore, one knows that within good there is also the meaning of first cultivating the already-arisen. (Here ends the fourth section.)