大乘義章 2.67

2.67

次就未有辨三無為。宗別不同，毘曇法中，分別有三：一者未來當起之法，現今未起。雖復未起，性有在當。此未來有，非無為攝。二者未來應起之法，以有現在見修二道令彼永滅，是數滅攝。三者未來應起之法，餘緣力故令其不起，是非數滅。成實法中，未有之無，三無為攝。一者當起而令未起，即此無法是虛空攝。二者當起以道力故令其不起，是數滅攝。三者當起餘緣力故令其不起，是非數滅。大乘法中，未有之無，相同《成實》（此未有竟）。

Next, distinguishing the three unconditioned [dharmas] with reference to prior non-existence (prāgabhāva). The tenets of the traditions differ. In the Abhidharma teaching, there are three distinctions: First, dharmas that are to arise in the future do not arise at present. Although they have not yet arisen, their intrinsic nature exists in the future; this existence in the future is not subsumed under the unconditioned. Second, dharmas that ought to arise in the future are caused to be extinguished forever because of the present two paths of vision and cultivation; these are subsumed under cessation through deliberation (pratisaṃkhyā-nirodha). Third, dharmas that ought to arise in the future are prevented from arising due to the power of other conditions; these are cessation independent of deliberation (apratisaṃkhyā-nirodha). In the Tattvasiddhi teaching, non-existence prior to existence is subsumed under all three unconditioned [dharmas]: First, that which is to arise but is caused not to arise at present—this very non-existent dharma is subsumed under space. Second, that which is to arise but is prevented from arising by the power of the path is subsumed under cessation through deliberation. Third, that which is to arise but is prevented from arising due to the power of other conditions is cessation independent of deliberation. In the Mahāyāna teaching, non-existence prior to existence is identical to the Tattvasiddhi. (Here ends [the discussion of] non-existence prior to existence.)