法華玄論 9.172

9.172

次㨷論三世無礙義。三不一、一不三，不三不一得為三一。故《華嚴經》云「現在為過去、過去為現在，過去名現在過去、現在名過去現在，未來名現在未來。」故三世皆是因緣，以過去是現在過去，過去得為現在；以現在是過去現在，現在得為過去。未來亦爾。又三世得為一世、一世得為三世，此是一三名為三一，三一得為不三一。如現在現在為未來，未來為現在。又云「過去劫攝現在劫，現在劫攝未來劫。長劫攝短劫，短劫攝長劫。有佛劫攝無佛劫，無佛劫攝有佛劫。乃至一劫攝一切劫，一切劫攝一劫。」以有因緣無礙故得如此也。若有定性，何猶能爾？即此經說滅為不滅、不滅為滅，不生為生、生為不生。故多寶滅而不滅，並釋迦生而不生，此皆三世自在無礙之義也。

Next, we reverently discuss the unobstructed nature of the three times. The three are not one; the one is not three. Being neither three nor one, they can be three and one. Thus the Avataṃsaka-sūtra says: 'The present is the past, the past is the present; the past is called the present past, the present is called the past present, and the future is called the present future.' Therefore the three times are all causes and conditions. Because the past is the present past, the past can be the present; because the present is the past present, the present can be the past. The future is also like this. Furthermore, the three times can be one time, and one time can be the three times. This one and three is called the three and one, and the three and one can be neither three nor one. Just as the present present is the future, and the future is the present. It also says: 'Past kalpas contain present kalpas; present kalpas contain future kalpas. Long kalpas contain short kalpas; short kalpas contain long kalpas. Kalpas with Buddhas contain kalpas without Buddhas; kalpas without Buddhas contain kalpas with Buddhas. Even up to a single kalpa containing all kalpas, and all kalpas containing a single kalpa.' It can be like this because causes and conditions are unobstructed. If they had fixed natures, how could they still be like this? In this very sūtra it speaks of extinction as non-extinction, non-extinction as extinction, non-birth as birth, and birth as non-birth. Thus Prabhūtaratna is extinguished yet not extinguished, and Śākyamuni is born yet not born. These are all the meaning of the sovereign and unobstructed nature of the three times.