大方廣佛華嚴經搜玄分齊通智方軌 3.34

3.34

第六三際觀者，三者數，際者顯無始分齊，即以三時因果理事為此觀體。三門同上。一所治者，治無因執，即常見也。謂執諸法不從因生，復言未來無生老死，即斷見也。二能治所依觀門者，無明行等是過去世，治現在世執身常見。愛取有等是未來世，對治外執斷見過也。此依經辨。三釋文者，於是有三世轉者，謂展轉生諸後有也，此明過患耳。餘文可知。此依論辨。

Sixth, regarding the contemplation of the three limits: 'three' is the number; 'limit' reveals the boundary of beginninglessness; it takes the principle and phenomena of cause and effect in the three times as the substance of this contemplation. The three sections are the same as above. First, that which is to be cured: this cures the attachment to causelessness, which is the eternalist view; that is, grasping that dharmas do not arise from causes, and further claiming that in the future there is no birth, aging, and death, which is the annihilationist view. Second, the contemplation approach of that upon which the remedy relies: ignorance, formations, and so on belong to the past world, curing the eternalist view that grasps at the body in the present world. Craving, grasping, becoming, and so on belong to the future world, remedying the opponent's error of the annihilationist view. This is explained according to the sūtra. Third, explaining the text: 'Herein there is turning through the three periods of time' means repeatedly and progressively giving rise to subsequent existences; this merely clarifies the hazards. The rest of the text can be understood. This is explained according to the treatise.