大乘義章 2.51

2.51

次第四門明三無為多少不同。先論多少。虛空最多，無一切法。今此且就數非數滅以辨多少。其義不定。有一種義：數滅是多，非數滅少。數滅通滅三世之法，故名為多，義如上辨。滅過去惑，不能為因。滅未來惑，不能為果。滅現在惑，不得因果。非數無為，唯滅未來不生之法，故名為少。有一種義：非數滅多，數滅是少。非數通滅漏無漏法，故名為多。數滅唯滅有漏之法，稱之為少。以斯驗求，無漏轉根，定非數滅。良以二滅互有多少，是故應作四句分別，如《毘婆沙》說。第一句者，有法唯為數滅所滅，而不為彼非數滅滅，謂過現在有漏之法，及未來世可生有漏。第二句者，有法唯為非數滅滅，而不為彼數滅所滅，謂未來世無漏之法不生者是。第三句者，有法雙為二滅所滅，謂未來世有漏之法不生者是。第四句者，有法不為二滅所滅，謂過現在無漏之法，及未來世可生無漏。多少如是（此一門竟）。

Next, the fourth section clarifies the differences in extent (more or less) among the three unconditioned dharmas. First, discussing their extent: Space is the most extensive, being the absence of all dharmas. Here we shall distinguish their extent provisionally with respect to cessation through deliberation and cessation not through deliberation. The meaning is not fixed. In one sense, cessation through deliberation is more, and cessation not through deliberation is less. Cessation through deliberation universally extinguishes dharmas of the three time periods, and is therefore called 'more'; the meaning is as distinguished above. Extinguishing past afflictions cannot serve as a cause. Extinguishing future afflictions cannot serve as an effect. Extinguishing present afflictions attains neither cause nor effect. The unconditioned of non-deliberation extinguishes only unarisen dharmas of the future, and is therefore called 'less'. In another sense, cessation not through deliberation is more, and cessation through deliberation is less. Cessation not through deliberation universally extinguishes both tainted and untainted dharmas, and is therefore called 'more'. Cessation through deliberation extinguishes only tainted dharmas, and is termed 'less'. Examining and seeking from this perspective, the untainted change of faculties is definitely cessation not through deliberation. Because these two cessations mutually have more and less, one should therefore make a fourfold categorization, as the *Vibhāṣā* explains. As for the first category, there are dharmas extinguished solely by cessation through deliberation and not by cessation not through deliberation, namely tainted dharmas of the past and present, as well as tainted dharmas capable of arising in the future. As for the second category, there are dharmas extinguished solely by cessation not through deliberation and not by cessation through deliberation, namely untainted dharmas of the future that will not arise. As for the third category, there are dharmas extinguished by both cessations, namely tainted dharmas of the future that will not arise. As for the fourth category, there are dharmas extinguished by neither cessation, namely untainted dharmas of the past and present, as well as untainted dharmas capable of arising in the future. Their extent is thus. (This ends one section.)