華嚴經明法品內立三寶章 1.58

1.58

初中有四：一、從前向後門，謂依前念滅令後念生，是故依過去轉為現在，現在滅引起當來，由依此門則新新生而無窮盡。二、依後向前門，謂依本無今有、已有還無，即當來作現在，現在現滅為過去，由依此門即念念滅而無停積。三、由前二義不相離故，亦向前亦向後，依此門故，即生無盡而無不滅、滅無積而無不生，無障無礙，思之。四、由前二義形奪盡故，非向前非向後，依此門故，即滅無積而無滅、生無盡而無生，是謂無礙法門也。

First, within this there are four: 1. The approach of moving from before to after: that is, relying on the ceasing of the preceding thought-moment to cause the posterior thought-moment to arise; therefore, relying on the past, it turns into the present; the ceasing of the present induces the future. Relying on this approach, there is arising anew without end. 2. The approach of moving from after to before: that is, relying on present existence where there was originally non-existence, and returning to non-existence where there was already existence; that is, the future becomes the present, and the present now ceases to become the past. Relying on this approach, there is moment-by-moment ceasing without accumulation. 3. Because the preceding two meanings are inseparable, there is movement both forward and backward; relying on this approach, arising is inexhaustible yet there is nothing that does not cease, and ceasing has no accumulation yet there is nothing that does not arise, without hindrance or obstruction; contemplate this. 4. Because the preceding two meanings mutually negate and exhaust each other, there is neither moving forward nor moving backward; relying on this approach, ceasing has no accumulation and yet there is no ceasing, and arising is inexhaustible and yet there is no arising. This is called the unobstructed dharma approach.