大乘義章 2.48

2.48

次約時論。時謂三世，非數無為。但滅未來一切諸法，不滅過現一切法也。未來法中有其二種：一者生法，現雖未起，當來必生；二不生法，緣差易奪，畢竟不生。當生之法，今雖未生，後必當起，非畢竟滅，是故不得名非數滅。不生之法，畢竟不起，是非數滅。過去之法，當時滅壞，是四相中無常之滅，非非數滅。滅謝已竟，亦非非數。何故如是？起已謝往，是過去有。性成在過，非無為故，非非數滅。現在之法，起已未滅，非無為故，非非數滅。是故非數，不滅過現。體相如是。

Next, to discuss it in terms of time. Time refers to the three time periods. The non-analytical unconditioned ceases only all future dharmas; it does not cease any past or present dharmas. Among future dharmas there are two kinds: first, dharmas that will arise, which though not yet arisen in the present will definitely arise in the future; second, dharmas that will not arise, which, because conditions diverge or are preempted, will never arise at all. Dharmas that will arise, though not arisen now, will definitely arise later and are not utterly ceased, and therefore cannot be called non-analytical cessation. Dharmas that will not arise never arise at all, and these are non-analytical cessation. Past dharmas perished at their time; this is the cessation of impermanence among the four characteristics, not non-analytical cessation. Once they have ceased and passed away, they are also not non-analytical. Why is this? Having arisen and already passed away, this is past existence. Their nature having been accomplished in the past, they are not unconditioned, and therefore not non-analytical cessation. Present dharmas, having arisen and not yet ceased, are not unconditioned, and therefore not non-analytical cessation. Therefore, non-analytical [cessation] does not cease the past and present. Such is its essential character.