法華玄論 9.172

9.172

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.