大乘義章 2.70

2.70

次就三無以辨四無。先就虛空以辨四無。宗別不同，毘曇法中，虛空無為，二無所攝：一者互無、二畢竟無。空中無餘色心等事，是其互無。空體畢竟無生住滅，是畢竟無。已有未有，此之二無，虛空不攝，備如前釋。《成實》、大乘所說虛空，皆具四無，義如上辨。次就數滅以辨四無。數滅之中具攝三無，所謂未有、互無、畢竟。當來世中染法不起，是未有無。無餘世事，是其互無。是數滅法自體畢竟無生住滅，是畢竟無。已起之法，噵不能滅，故已有無，數滅不收。非數無為亦具三無，與數滅同，但藉餘緣，不依見修二道對治，以為異耳。

Next, distinguishing the four non-existences with reference to the three unconditioned [dharmas]. First, distinguishing the four non-existences with reference to space. The tenets of the traditions differ. In the Abhidharma teaching, unconditioned space is subsumed under two non-existences: first, mutual non-existence; second, absolute non-existence. The absence of other phenomena such as form and mind within space is mutual non-existence. The absolute absence of arising, abiding, and ceasing in the substance of space is absolute non-existence. The two non-existences of post-existence and prior non-existence are not subsumed under space, fully as explained above. The space spoken of in the Tattvasiddhi and Mahāyāna possesses all four non-existences, the meaning of which is as distinguished above. Next, distinguishing the four non-existences with reference to cessation through deliberation. Cessation through deliberation fully subsumes three non-existences: namely, prior non-existence, mutual non-existence, and absolute non-existence. That defiled dharmas do not arise in future lifetimes is prior non-existence. The absence of other worldly phenomena is mutual non-existence. That this dharma of cessation through deliberation is absolutely devoid of arising, abiding, and ceasing in its intrinsic substance is absolute non-existence. Dharmas that have already arisen cannot be extinguished by the path; therefore cessation through deliberation does not include non-existence after having existed. Unconditioned cessation independent of deliberation also possesses three non-existences, identical to cessation through deliberation; it differs only in that it relies on other conditions and does not depend on the antidotes of the two paths of vision and cultivation.