華嚴經明法品內立三寶章 1.59

1.59

第二、相成者，有五句：一、此現在法由當來有，及由過去滅生，是故現在為二世所成，令現無體，入於過未。二、此現在法落謝為過去，引後作當來，是故二世為現所成，令過未無體二入於現在。三、由前二門不相離故，此約相成有力義，故三世俱立。四、由前二義形奪盡故，此約相依無力義，故三世俱泯。五、合前四義同一法，故存亡無礙，理事雙融，思之可見。

Second, regarding mutual establishment: there are five propositions: 1. This present dharma exists because of the future and arises from the ceasing of the past; therefore, the present is established by the two periods of time, rendering the present without essence, entering the past and future. 2. This present dharma perishes into the past and induces the posterior to make the future; therefore, the two periods of time are established by the present, rendering the past and future without essence, both entering the present. 3. Because the preceding two approaches are inseparable, this is based on the meaning of efficacious mutual establishment; therefore, all three periods of time are mutually established. 4. Because the preceding two meanings mutually negate and exhaust each other, this is based on the meaning of mutual dependency without separate efficacy; therefore, all three periods of time are mutually eradicated. 5. Uniting the preceding four meanings into a single dharma, preservation and eradication are unobstructed, and principle and phenomena are mutually interpenetrated; this can be seen upon contemplation.