大方廣佛華嚴經疏 46.11

46.11

Fourth is the supernormal power of knowing kalpas, which also takes its name from the objective realm. Second, from 'knows inexpressible' onwards, is the explanation of the characteristics, within which there are two parts: first, knowing mundane [kalpas]; second, from 'again knows' onwards, knowing Buddha [kalpas]. The former also has two parts: first, clarifying the kalpas that are relied upon. It merely utilizes manifold realms to reveal manifold kalpas, not that there are limits. Both this and the latter section exhaust the future, because what is known at this stage is identical to that of a Buddha. Next, from 'in each and every' onwards, reveals the matters that rely upon them, whose meaning is as analyzed in the 'Ten Stages.' However, in the Mahāyāna school, both the essence and function of dharmas of future times are entirely non-existent; how then can they be known now? According to the expedient teaching, one merely sees present causal seeds and knows the marks of future fruitions, not that one sees the essence of future dharmas. If according to the Ekayāna school, among the nine periods of time, the present within the future possesses both essence and function, and now one knows it in accordance with reality; yet it is not the present of the present, hence it is termed the future. If this existence were an intrinsic existence, it would be identical to the Hīnayāna. If it were existence through conditions, since the conditions have not yet occurred, how can it be said to exist? If viewed from the present time, both conditions and intrinsic nature are non-existent, because the future is definitely non-existent as the present. If viewed following future time, because it is the present of the future, it exists just as [the present] does now.