大方廣佛華嚴經隨疏演義鈔 11.11

11.11

第九十世隔法異成門。疏中三：初正釋、次引證、後揀濫。今初。三世區分，名為隔法。而互相在，即是異成。而疏文中但作十世。言「三世各三」等者，取意以立，即〈離世間品〉意。文云「菩薩有十種說三世。何等為十？所謂過去說過去、過去說現在、過去說未來、現在說過去、現在說平等、現在說未來、未來說過去、未來說現在、未來說無盡。又三世一念，總成十世。」上言無盡，即是未來未來，欲彰無窮，故云無盡。現在平等即現在現在，以可目覩，例同過未，故云平等。不言一念，亦名九世攝歸一念，故云十世。然若依舊解，如以五日而為九世，初一二三為過去三世，中二三四為現在三世，後三四五為未來三世。義當正在第三日，前望取二、後望取二，故有五日。成三三世義，似進無九世之體、退過三世之數。今但用三世互為緣起便成九世，不離一念故為十世。謂如因過未而有現在，則現在中已有過未，法從因出，不異因故。餘二因二，例此可知。即《中論．時品》破於執時，立無窮過。今無所執，故以其過成稱性緣起，廣如〈離世間品〉疏文釋之。

Ninth is the gate of the distinct accomplishment of separated phenomena in the ten time-periods. In the commentary there are three parts: first, directly explaining; next, citing proof; last, distinguishing confusion. Now, for the first part: the distinct divisions of the three times are called 'separated phenomena.' Yet their being mutually present in one another is 'distinct accomplishment.' However, the text of the commentary merely formulates the ten time-periods. In saying 'the three times each have three' and so on, this is formulated by grasping the intended meaning, which is the intention of the 'Transcending the World' chapter. The text says: 'A bodhisattva has ten ways of speaking of the three times. What are the ten? They are: speaking of the past in the past, speaking of the present in the past, speaking of the future in the past; speaking of the past in the present, speaking of equality in the present, speaking of the future in the present; speaking of the past in the future, speaking of the present in the future, speaking of inexhaustibility in the future. Moreover, the three times [and] a single thought-moment together make ten times.' When speaking above of 'inexhaustibility,' this is the future of the future; wishing to display endlessness, it is called 'inexhaustibility.' The 'present of equality' is the present of the present; because it can be seen with one's eyes and is analogous to the past and future, it is called 'equality.' Not mentioning a single thought-moment, it is also called subsuming the nine times back into a single thought-moment, hence it is called 'ten times.' However, if following the older explanation, it is like using five days to make nine times: the first, second, and third days are the past three times; the middle second, third, and fourth days are the present three times; the later third, fourth, and fifth days are the future three times. The meaning corresponds precisely to being on the third day: looking forward one takes two, and looking back one takes two, so there are five days. This accomplishes the meaning of three sets of three times; seemingly, moving forward it lacks the essence of nine times, and stepping back it exceeds the number of three times. Now, we merely use the mutual dependent origination of the three times, and that easily accomplishes nine times; being inseparable from a single thought-moment, they make ten times. That is to say, as the present exists because of the past and future, the present already contains the past and future; since phenomena arise from causes, they are not different from their causes. The other two, having two causes each, can be known by analogy with this. This is the chapter on time in the Madhyamakaśāstra refuting clinging to time by establishing the fallacy of infinite regress. Now, having nothing to cling to, that fallacy is transformed to accomplish dependent origination according with nature, as is explained at length in the commentary on the 'Transcending the World' chapter.