涅槃經遊意 1.236

1.236

第四、復有一解作「九照境」義。此智雖照未來，復有當現在、當過去義。我皆照竟，所以不生不滅也。此解不可。明向在未來時是「當現在」，未正現在；今遂成正「現在」，則作「正現在」。照當知息不息耶？若息便為生滅，不息何有此理？當知不息只有「當知」，無現在知也。

Fourth, another explanation proposes the meaning of "ninefold illumination of objects". Although this cognition illuminates the future, there is furthermore the sense of what is to be present and what is to be past. Because I have illuminated them all completely, it neither arises nor ceases. This explanation is unacceptable. Clearly, when it was previously in the future, it was "to be present" and was not yet precisely present; now that it has actually become precisely "present", then it performs "precisely present" [illumination]. Does the cognition of "what is to be" cease or not? If it ceases, it is subject to arising and ceasing; if it does not cease, how could such a principle hold? If the cognition of "what is to be" does not cease, there would only be cognition of "what is to be", and no cognition of the present.