金剛般若疏 1.22

1.22

"At one time": this is the third, clarifying the time of expounding the teaching. Just as when a wheel-turning king appears in the world, that is the time when precious treasures can be obtained; so when the Tathāgata appears in the world, it is the time when the Dharma treasure can be obtained; hence it says "at one time." Second, it is the time when all mad and deaf sentient beings hear the Tathāgata's teaching and attain awakening; hence it says "at one time." Furthermore, there is the time of having the correct teacher, the time of having the correct teaching, and the time of having the correct student; hence it says "at one time." When these three times are complete, sentient beings attain the path. The Madhyamakaśāstra says: 'Because the true Dharma, the speaker, and the listener are difficult to obtain.' If these three kinds are complete, then saṃsāra has an end; if these three kinds are not complete, then saṃsāra is endless. Furthermore, if sentient beings have not yet planted the seed of faith, it is not called 'one time'; now, teaching prajñā is the time of planting the seed of faith. If they have already planted the seed of faith, it is the time when correct contemplation grows; if correct contemplation has already grown, it is the time when roots of goodness are perfected; hence it says 'at one time.' Furthermore, Ānanda was able to fully comprehend what the Buddha taught at one time; hence it says 'at one time.' Furthermore, it is responding to the faculties and conditions of a single occasion; hence it says 'at one time.' Why is this? The Buddhas' teaching of the Dharma differs in being extensive or brief; the reason for briefly teaching prajñā now is precisely that it responds to the faculties and conditions of this one time. Furthermore, one must know that this is the 'one time' of prajñā: in prajñā's 'one time,' where there is no time it is conventionally called 'time,' and where there is no oneness it is conventionally called 'one.'