華嚴經明法品內立三寶章 2.28

2.28

二、就不俱中，有二：初、顯現相由，亦有六義：謂由過去現在有，方令現在現在成有。何者？以若彼不有，無法可謝，至此現有。又由現在現在有故，方知過去現在是有，以若比不有，彼有不成故。何者？若無此有，即令彼有不得謝無，不謝之有非緣起有，故不成有也。現在現在望未來現在亦二義，准上思之。過去現在望未來現在亦二義，謂若過去現在不有，即未來現在有不成故，反此亦准知。問：俱者可相由，不俱者云何得相由？答：俱者現相由，不俱者密相由，亦是展轉相由，以若無此不俱，俱不成故。是故此九世總為五位，有此十門：一、如過去過去，唯一謝滅，但是過去，現在家之過去故。二、如過去現在有二門：謂是過去位中自現在故、以現在望之是過去故，是故此法亦現在亦過去，以所望異故，不相礙也。三、如過去未來有三門：一、以過去現在望之，此未有故，是過去家未來；二、以現在緣現起猶未謝故，是現在現在；三、以未來現在望之，此已謝故，是未來過去。是故此現在現在，亦現在亦過未。四、未來現在亦二門。五、未來未來唯一門，並准可知。上來次第相由有斯九門。第十、超間相由，謂若無初一則無後一等，是故如次；及超間無礙相由故，依是道理，令諸門相入相即，如經云「過去一切劫，安置未來今，未來一切劫，迴置過去世。」斯之謂也。凡論相由之義，有二門：一、約力用，謂若無此、彼不成，仍此非彼故，以力用相收，故得說入，然體不雜故，不相是也。二、約體性，謂若無此、彼全不成，故此即彼也，是故約體說為相即。釋此二門如別說。是故不失本位不無即入也，思之可見，經云「無量無數劫，能作一念頃」等，是此義也。

Second, regarding the non-simultaneous, there are two aspects. First, mutual reliance through manifestation also has six senses: that is, because the past present exists, only then does it allow the present present to become existent. Why? Because if that did not exist, there would be no phenomenon that could cease and arrive at this current existence. Again, because the present present exists, only then do we know that the past present is existent, because if this did not exist, that existence would not be established. Why? If this existence were absent, it would cause that existence not to cease into non-existence; and an existence that does not cease is not an existence of dependent origination, so it would not be established as an existence. The present present with respect to the future present also has two senses, which should be considered by analogy with the above. The past present with respect to the future present also has two senses: namely, if the past present did not exist, then the existence of the future present would not be established; the reverse should also be understood by analogy. Question: What is simultaneous can rely on each other, but how can what is not simultaneous rely on each other? Answer: What is simultaneous relies on each other overtly; what is not simultaneous relies on each other covertly. This is also reciprocal mutual reliance, because if there were no non-simultaneous, the simultaneous could not be established. Therefore, these nine times are summarized into five positions and possess these ten gates: 1. As for the past past, it is solely a single cessation, merely past, because it is the past belonging to the present. 2. As for the past present, it has two gates: namely, it is of itself present within the past position; and viewed from the present, it is past; therefore, this phenomenon is both present and past, and because the perspectives differ, they do not obstruct each other. 3. As for the past future, it has three gates: first, viewed from the past present, this does not yet exist, so it is the future belonging to the past; second, because it is currently arising from present conditions and has not yet ceased, it is the present present; third, viewed from the future present, this has already ceased, so it is the past of the future. Therefore, this present present is both present and past-and-future. 4. The future present also has two gates. 5. The future future has only one gate. All can be understood by analogy. The above successive mutual reliance has these nine gates. Tenth, non-adjacent mutual reliance: that is, if there were not the first, there would not be the subsequent one, etc. Therefore, because of successive and non-adjacent unobstructed mutual reliance, based on this principle, it causes the various gates to mutually interpenetrate and mutually identify, as the sūtra says: 'Placing all kalpas of the past into the future and present, and turning around all kalpas of the future to place them into the past age'—this is what it means. Generally speaking, discussing the meaning of mutual reliance has two gates: 1. In terms of power and function: that is, if this were absent, that would not be established, yet this is not that; thus, because they mutually subsume through power and function, one can speak of interpenetration; yet because their essences are not commingled, they are not mutually identical. 2. In terms of essential nature: that is, if this were absent, that would entirely fail to be established; hence this is identical to that; therefore, in terms of essence, they are spoken of as mutually identifying. The explanation of these two gates is as explained elsewhere. Therefore, without losing their original positions, there is no lack of identification and interpenetration; this can be seen upon reflection. When the sūtra says, 'Countless, measureless kalpas can be made into the duration of a single thought-moment,' and so on, it is this meaning.