華嚴經明法品內立三寶章 2.27

2.27

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.