仁王護國般若經疏 1.24

1.24

釋「一時」者，肇云：「法王啟運之日，大眾嘉會之時。」此世界釋時也。《大論》云「迦羅是實時，示內弟子時，食時著衣時者，為人說時也。三摩耶是假時，除外道邪見者。」對治釋時也。第一義中無時無不時。廣明時義具如《智論》第一卷云云。約教則見諦已上、無學已下，名下一時；若三人同入第一義，名中一時；登地已上名上一時；初住已上名上上一時。今經初說即是通一時，約別圓接入則具三時云云。

Explaining 'at one time': Sēngzhào says: 'The day the Dharma King set forth his fortune, the time of the great assembly's auspicious gathering.' This is the worldly explanation of time. The Dàzhìdù lùn says: 'Kāla is actual time, the time shown to internal disciples, such as mealtime and robe-wearing time—this is time spoken for the individual. Samaya is conventional time, dispelling the heterodox views of non-Buddhists'—this is the therapeutic explanation of time. In the supreme truth, there is no time and no non-time. A broad clarification of the meaning of time is fully stated as in the first fascicle of the Dàzhìdù lùn, and so forth. In terms of the teachings, from seeing the truths upward to those beyond learning downward is called the lower 'at one time'; if the three persons together enter the supreme truth, it is called the middle 'at one time'; from ascending the grounds upward is called the upper 'at one time'; from the initial abode upward is called the highest 'at one time'. The initial preaching of this sūtra is the shared 'at one time'; in terms of the reception of those of the distinctive and perfect teachings, it is endowed with the three times, and so forth.