大般涅槃經集解 66.30

66.30

案僧亮曰：第二難也。本無今有，是現在也。已有還無，是過去也。將有未起，名未來也。法在三世，是無常也，佛說性常。次以常義決之，必定當得，證未來也。必定可見，證現在也。佛性有六者，引佛說也，一證性常、二證可見也。智秀曰：第一約就三世為定難也。初令是常，非三世攝。後就二世責，令是世攝，不得是常也。

Sengliang comments: This is the second challenge. Originally non-existent and now existing is the present. Having existed and returning to non-existence is the past. About to exist but not yet arisen is called the future. Phenomena being in the three times is impermanence; the Buddha says the nature is permanent. Next, resolving it by means of the meaning of permanence: that it will definitely be attained proves the future; that it can definitely be seen proves the present. That buddhadhātu has six [aspects] cites the Buddha's teaching: one proves that the nature is permanent, and two proves that it can be seen. Zhixiu says: The first is a determining challenge formulated with respect to the three times. Initially it makes it permanent, not subsumed under the three times. Later, pressing with respect to the two times, it makes it subsumed under time, so that it cannot be permanent.