華嚴經明法品內立三寶章 1.56

1.56

第六、前後中，亦二重；初總中四句，由依前及引後故，二念不前後；由滅壞及背前故，二念不同時。由上二門不相離故，俱、不俱等，准思之。是故非初非中後，前中後取故而說流轉，流轉即無轉。別中，通論有四重無礙：一、不礙前後而說同時；二、不礙同時而說前後；三、不礙非三時而說三時；四、不礙三時而說是非三時。經中「劫入非劫、非劫入劫」等，准之。

Sixth, regarding before and after: here too there are two layers. First, in the general, there are four propositions: due to relying on the preceding and inducing the posterior, the two thought-moments are not before and after; due to destruction and turning away from the preceding, the two thought-moments are not simultaneous. Because the above two gates are inseparable, both, neither, and so forth should be contemplated accordingly. Therefore, it is neither beginning nor middle and end; it is only because beginning, middle, and end are grasped that transmigration is spoken of, yet transmigration is precisely non-rotation. In the specific, discussed generally, there are four layers of non-obstruction: 1. without obstructing before and after, simultaneity is spoken of; 2. without obstructing simultaneity, before and after are spoken of; 3. without obstructing the non-three periods of time, the three periods of time are spoken of; 4. without obstructing the three periods of time, their being non-three periods of time is spoken of. In the sūtras, 'an eon enters a non-eon, a non-eon enters an eon,' and so forth, should be understood accordingly.