大乘義章 18.42

18.42

次第六門約時分別。時謂三世。約此三時以辨菩提，菩提不定，有是三世非三世義。言三世者，有其二種：一體變三世，謂佛應身隨化遷變；二約對惑障得有前後。非三世者，解亦有二：一體非生滅，故非三世，翻向初門；二證實離緣，妙亡形待，故非三世，翻向後門。故經說言「如來佛性則非過去未來現在。」又經亦言「我觀如來前際不來、後際不去、今則不住。」如是等也。良以菩提有斯不定，故經說言「世俗文字說有三世，非謂菩提有去來今。」是義云何？汎解有四：一就真應相對分別。應化有時，故三世攝。真德常住，猶如虛空，無去來今。二就真中性淨方便相對分別。方便菩提從緣修生，生有前後，故三世攝。性淨菩提雖從修觀，性出自古，不從緣生，非去來今。第三直就性淨之中約修就證而為分別。性淨菩提藉緣修顯，修別前後，淨非一時，故有三世。得證返望，從來無隱、今非彰顯，非因非果，以是義故非去來今。此之一義，與《涅槃》中「捨世諦慈，得第一義慈，第一義慈不從因緣。」其言相似。第四直就性淨之體約緣就實而為分別。據緣望實，緣外有實。緣外之實，息緣方會，會之前後，故有三世。就實論實，實外無緣，緣本不有，誰來覆我？故本無隱、今現無隱，豈有今顯？實性常寂，不隨緣變，以是義故無去來今。具此多義，是故菩提亦是三世。約時如是（此六門竟）。

Next, the sixth section distinguishes [bodhi] in terms of time. 'Time' refers to the three periods of time. In distinguishing bodhi in terms of these three periods of time, bodhi is not definitive, for there are senses in which it belongs to the three periods of time and senses in which it does not. That it belongs to the three periods of time has two aspects: first, its essence undergoes change across the three periods of time, meaning that the Buddha's response body changes according to his transformations; second, in relation to afflictive hindrances, its attainment involves a prior and a posterior. That it does not belong to the three periods of time also has two explanations: first, its essence is without arising or ceasing, and therefore does not belong to the three periods of time—this inverts the first gate; second, realizing reality transcends conditions, wondrously extinguishing forms and relations, and therefore does not belong to the three periods of time—this inverts the second gate. Hence the sūtra says: 'The Tathāgata's Buddha-nature is neither past, future, nor present.' The sūtra also says: 'I view the Tathāgata as not coming from the prior limit, not going to the posterior limit, and now not abiding.' And so forth. Truly, because bodhi has this lack of definitiveness, the sūtra says: 'Conventional words speak of the three periods of time; it is not that bodhi has past, future, and present.' What does this meaning signify? Broadly explained, there are four points: First, it is distinguished in terms of the contrast between the true and the responsive. Responsive transformations have their times, and therefore are subsumed under the three periods of time. The true virtues are eternally abiding, just like empty space, without past, future, or present. Second, it is distinguished in terms of the contrast within the true between the inherently pure and the expedient. Expedient bodhi arises through cultivation based on conditions, and arising involves a prior and a posterior; thus it is subsumed under the three periods of time. Although naturally pure bodhi is [realized] through cultivating contemplation, its nature has emerged from antiquity and does not arise from conditions; it is without past, future, or present. Third, it is distinguished directly within the naturally pure by taking up cultivation with respect to realization. Naturally pure bodhi relies on conditions and cultivation to be manifested; cultivation differs as prior and posterior, and purification does not occur all at once; thus there are the three periods of time. Looking back from the attainment of realization, it has never been hidden and now is not newly manifested, being neither cause nor fruit; on this account, it is without past, future, or present. This single meaning is similar to the statement in the Nirvāṇa [Sūtra]: 'Abandoning conventional compassion, one attains ultimate compassion; ultimate compassion does not arise from causes and conditions.' Fourth, it is distinguished directly within the essence of the naturally pure by taking up conditions with respect to reality. Viewing reality based on conditions, reality exists outside conditions. As for reality outside conditions, only by pacifying conditions does one meet it; since this meeting involves prior and posterior, there are the three periods of time. Discussing reality on the basis of reality, there are no conditions outside reality; conditions originally do not exist—what could come to conceal me? Therefore it was originally unhidden, and now at present is unhidden—how could there be a present manifestation? The real nature is constantly tranquil and does not change along with conditions; on this account, it is without past, future, or present. Possessing these many meanings, bodhi is therefore also of the three periods of time. Such is [the distinction] in terms of time (here ends this sixth section).