大方廣佛華嚴經疏 43.18

43.18

第三行相中，約三世以分法義。一生行相現法緣生故。設知過未，亦名現在，以三世皆是當世現在故。故論云「過去未來彼彼世間攝受故。」二已生未生行相，設知現在亦名過未，以現是過家未未家過故。是則當世而知名法，逆見過未能知現在是則名義，為菩薩智境。三物假名行相，總說三世之物不謬故。四說事行相，然所說事不出三世總相物中，故云一一世。但曲明異異事法，故云無邊法明。

Third, among the marks of activity, Dharma and meaning are divided in terms of the three times. 1. The mark of arising activity, because dharmas in the present arise from conditions. Even if one knows the past and future, they are also called the present, because all three times are the present of their own respective periods. Thus the treatise says: "Because they are subsumed by those respective worlds of the past and future." 2. The mark of already arisen and not yet arisen activity: even if one knows the present, it is also called past and future, because the present is the future of the past and the past of the future. Thus, knowing in accordance with the period is called Dharma; retroactively discerning the past and future so as to know the present is called meaning, which serves as the cognitive realm of the bodhisattva's wisdom. 3. The mark of the activity of nominal designations of things, because it generally explains the things of the three times without error. 4. The mark of the activity of preaching events: however, the events preached do not go beyond the things of the general marks across the three times, hence it says "each single time." It merely elaborates in detail the diverse phenomenal dharmas, hence it says "boundless illumination of dharmas."