阿彌陀經要解 1.81

1.81

答：「過去未來非現非常，所以不可執為實有，亦復豈可執為定無？且現在一剎那法，唯識論中縱許有實體用，豈不言其無間即滅不容稍停，又何甞執為定實定常？須知對今現在故說過去成十劫，而過去已滅，寧別有十劫堆積何地猶未化耶！又復對今現在故說未來壽命無量，而未來未至，寧別有無量劫預貯何地漸次來耶！須知時劫無性，故三世當體全空，而無性原非斷滅，故時劫差別宛爾，雖復差別宛爾，並是現前一剎那中所現影子。故曰：十世古今始終不離於當念也。思之！」

Answer: "Past and future are neither present nor eternal, which is why they cannot be clung to as substantially existent; yet how could they be clung to as definitely non-existent? Furthermore, regarding a dharma of the present single instant, even though the *Vijñaptimātratāsiddhi-śāstra* allows that it has substantial essence and function, does it not say that it ceases immediately without interval and does not permit the slightest abiding? How could it ever cling to it as definitely substantial or definitely eternal? One must know that in relation to the present now, it is said that he attained [buddhahood] ten kalpas ago in the past; but the past has already ceased—could there be another ten kalpas piled up in some location that have not yet dissolved? Furthermore, in relation to the present now, it is said that his future lifespan is measureless; but the future has not yet arrived—could there be measureless kalpas stored in advance in some location that arrive gradually? One must know that time periods and kalpas have no self-nature, so the three times are in their very essence completely empty; yet having no self-nature is originally not annihilation, so the distinctions among time periods and kalpas are clearly apparent. Although the distinctions are clearly apparent, they are all reflections appearing within the present single instant. Therefore it is said: 'The ten times, ancient and modern, from beginning to end, are never separate from the present thought.' Contemplate this!"