大乘義章 16.50

16.50

次廣辨相。離惡行中差別有三：一悔過行，唯悔已生。二防過行，唯防未生。三斷過行，通斷已未。是義云何？於已作惡起意追變，名悔過行。於中分別有其三種，如《地持》說「過去所犯，如法悔除，是名過去不放逸行。現在所犯，即如法悔，是名現在不放逸行。未來所犯，當如法悔，是名未來不放逸行。」此於三世已起惡中，生心追悔，非悔未生。雖悔已生，能令彼過後更不續，隨義細分，亦遮未生。悔過如是。於未起惡，謹意防護令不現起，名防過行。於中分別有其二種，如《地持》說「一現修對治，令過不生，名為已作不放逸行。二當修對治，令過不起，名為當作不放逸行。」防過如是。斷惑因果令不攝續，名斷過行。又斷諸惑令不屬已，亦名斷過。於中分別乃有三階。有一種行，唯斷現惑，不通過未。是義云何？謂斷同體自性無明。緣觀之智觀法唯真，無妄想故，能令同體自性無明更不牽後，名之為斷，更無餘義。設有餘義，非同體治，今廢不論。有一種行，唯斷過未，不通現在。是義云何？謂斷異相麁起煩惱。惑起過去說之為因，當生為果，道起於中隔絕因果，絕其往因名斷過去，息除後果名斷未來，道邊無惑故不斷現。有一種行，通斷三世一切諸過。是義云何？過有惑果，現有惑得，連持屬人。現修對治，斷彼惑得令不牽後，名斷現在。令惑因果不來屬已，名斷過未。離惡如是。修善門中兩門分別：一約心分別、二約修分別。心有三種：一隨喜心，唯慶已生。二願求心，唯求未生。三迴向心，通迴已未一切善法而有所向。問曰：若喜唯慶已生，何故經中有念當得生歡喜乎？彼可是喜，不名隨喜，隨喜之心要慶已生。約心如是。言約修者，修有二種：一者溫故，唯溫已生；二者知新，唯增未生。復有二種：一者自分，修習已生；二者勝進，修習未生。復有二種：一者得修，得於已生。已生之善種類過去、或在未來有得得之，名得已生。得已生故，於彼見諦十五心中唯復得前，非前得後。二者習修，唯習未生，於未生善修習令生故。四懃如是。

Next is extensively discerning the characteristics. Within the practice of abandoning evil, there are three distinctions: First, the practice of repenting faults, which repents only the already-arisen. Second, the practice of guarding against faults, which guards only against the not-yet-arisen. Third, the practice of severing faults, which extends to severing both the already-arisen and the not-yet-arisen. What does this mean? Giving rise to the intention of remorseful transformation regarding evil already committed is called the practice of repenting faults. Distinguishing within this, there are three kinds, as the *Bodhisattvabhūmi* (*Dichi*) states: 'Severing and dispelling offenses committed in the past in accordance with the Dharma is called past practice of non-negligence. Immediately repenting offenses committed in the present in accordance with the Dharma is called present practice of non-negligence. Offenses to be committed in the future will be repented in accordance with the Dharma; this is called future practice of non-negligence.' This is generating a mind of remorse toward evil already arisen in the three times; it is not repenting the not-yet-arisen. Although one repents the already-arisen, it can cause those faults never to continue later; if finely distinguished according to its meaning, it also blocks the not-yet-arisen. Such is repenting faults. Carefully guarding the mind against evil not yet arisen so that it does not arise manifestly is called the practice of guarding against faults. Distinguishing within this, there are two kinds, as the *Bodhisattvabhūmi* states: 'First, cultivating an antidote in the present so that faults do not arise is called the practice of non-negligence regarding what has already been done. Second, cultivating an antidote in the future so that faults do not arise is called the practice of non-negligence regarding what is to be done.' Such is guarding against faults. Severing the causes and effects of afflictions so that they do not connect and continue is called the practice of severing faults. Moreover, severing afflictions so that they no longer belong to oneself is also called severing faults. Distinguishing within this, there are three stages. There is one kind of practice that severs only present afflictions, not extending to the past or future. What does this mean? It refers to severing ignorance that is of identical substance and inherent nature. Because the wisdom of observing conditions views dharmas as solely true and is devoid of false conceptualisation, it can prevent ignorance of identical substance and inherent nature from pulling subsequent [dharmas]; this is called severing, and there is no other meaning. Even if there were other meanings, they would not be the antidote of identical substance, so they are set aside now without discussion. There is one kind of practice that severs only the past and future, not extending to the present. What does this mean? It refers to severing coarsely arising afflictions of distinct characteristics. Afflictions arising in the past are called the cause, and those to arise are called the effect; the path arises between them and cuts off cause and effect. Terminating their past cause is called severing the past; putting an end to their future effect is called severing the future. Because there is no affliction beside the path, it does not sever the present. There is one kind of practice that extends to severing all faults throughout the three times. What does this mean? In the past there are the effects of afflictions; in the present there is the possession of afflictions, which connects and attaches them to the person. Cultivating an antidote in the present severs that possession of afflictions so that it does not pull subsequent [dharmas]; this is called severing the present. Causing the causes and effects of afflictions not to belong to oneself is called severing the past and future. Such is abandoning evil. Within the category of cultivating good, there are distinctions in terms of two categories: first, distinction in terms of the mind; second, distinction in terms of cultivation. The mind has three kinds: First, the mind of sympathetic joy (anumodanā), which rejoices only in the already-arisen. Second, the mind of aspiration, which seeks only the not-yet-arisen. Third, the mind of dedication (pariṇāmanā), which universally dedicates all wholesome dharmas, already-arisen and not-yet-arisen, toward that which is aimed for. Question: If joy only rejoices in the already-arisen, why do the sūtras mention mindfulness of future attainment giving rise to joy? That may be joy (muditā/prīti), but it is not called sympathetic joy (anumodanā); the mind of sympathetic joy must rejoice in the already-arisen. Such is [the distinction] in terms of the mind. Regarding the distinction in terms of cultivation, cultivation has two kinds: first, reviewing the old, which reviews only the already-arisen; second, learning the new, which increases only the not-yet-arisen. There are also two kinds: first, one's own domain, which cultivates and practices the already-arisen; second, superior advancement, which cultivates and practices the not-yet-arisen. There are also two kinds: first, cultivation through acquisition (prāptibhāvanā), which acquires the already-arisen. The types of good that have already arisen, whether past or in the future, are acquired by possession (prāpti); this is called acquiring the already-arisen. Because one acquires the already-arisen, within those fifteen mind-[moments] of seeing the truths, one only acquires what preceded, and what preceded does not acquire what follows. Second, cultivation through habituation (āsevanābhāvanā), which habituates only the not-yet-arisen, because one cultivates and habituates not-yet-arisen good to cause it to arise. Such are the four right diligences.