華嚴經明法品內立三寶章 2.27

2.27

初、緣起相由者，且如過去現在法，未謝之時自是現在。以現在現在望之，乃是現在之過去。是故彼法亦現在亦過去，所望異故不相違。又現在現在法，自是現在，以未謝故，以過去現在望之，乃是過去之未來；又以未來現在望之，復是未來之過去。是故彼法亦現在亦過未。又未來現在法，亦現在亦未來，准之可見。又此九中，三世現在必不俱起，六世過、未亦不俱，一現在、二過未，此三定得俱，是故九中隨其所應有隱有現，以俱不俱故。且就俱中，由過去過去無故，令過去現在法得有也。何以故？若彼不謝，此不有故。又由過去現在有故，令過去過去無也，以若不此有，彼無謝故。又由過去現在有，令過去未來無也，以由彼未謝，令此未有故。又由此過去未來無故，令彼過去現在成有，以若此有彼已謝故，是故由此未有，彼得未謝故也。又由過去過去無故，令過去未來無也，謂若彼不無，此現不成有，現不成有，此未來不成無，是故此無展轉，由彼無也。又由過去未來無故，令過去過去無也，反上思之。如過去三世有此六義相，由現在未來各有六，可知。

First, as for mutual reliance in dependent origination: take, for instance, a phenomenon of the past present. Before it has ceased, it is of itself present. But when viewed from the perspective of the present present, it is the past of the present. Therefore, that phenomenon is both present and past; because the perspectives differ, they do not contradict one another. Again, a phenomenon of the present present is of itself present, because it has not yet ceased; yet when viewed from the perspective of the past present, it is the future of the past; and when viewed from the perspective of the future present, it is further the past of the future. Therefore, that phenomenon is both present and past-and-future. Again, a phenomenon of the future present is both present and future, which can be understood by analogy. Moreover, among these nine [times], the three present times certainly do not arise simultaneously, nor do the six times of past and future [arise simultaneously]; [yet] one present and two past-and-futures—these three definitely can be simultaneous. Therefore, among the nine, according to what is appropriate, there is concealment and manifestation, on account of their being simultaneous or non-simultaneous. First, regarding the simultaneous: because the past past is non-existent, it allows the phenomenon of the past present to exist. Why is this? If that [past past] did not cease, this [past present] could not exist. Again, because the past present exists, it makes the past past non-existent, because if this did not exist, that would have no cessation. Again, because the past present exists, it makes the past future non-existent, because that [past present] having not yet ceased makes this [past future] not yet exist. Again, because this past future is non-existent, it establishes that past present as existent, because if this were to exist, that would have already ceased; therefore, because this does not yet exist, that is able not yet to have ceased. Again, because the past past is non-existent, it makes the past future non-existent: that is, if that were not non-existent, this present would not be established as existent; if the present were not established as existent, this future would not be established as non-existent; therefore, this non-existence depends, through reciprocal conditioning, upon that non-existence. Again, because the past future is non-existent, it makes the past past non-existent; consider this by reversing the above. Just as the three times of the past have these six senses of mutual reliance, it can be understood that the present and the future each also have six.