[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王經疏](https://indike.org/pramana/in.bauddha.taisho.1708) › 1.34 # 仁王經疏 1.34 仁王經疏 1.34 - **Language:** Classical Chinese ### [1.34](https://indike.org/pramana/in.bauddha.taisho.1708.1.34) 問：一及時，其體是何？答：一是數，時即時分。薩婆多宗及經部宗無別有法，即用五蘊為性，處界門中有為為性。今依大乘，自有兩釋：一龍猛宗，數及時等皆無有體，非蘊處界三科所攝。故《智度論》云「數時等法實無所有，陰入持所不攝故（持即界也，持自性故）。」又彼論云「時方離合一異長短名字，凡人心著謂是實有。」廣說如彼。二彌勒宗，數時即是有為法上分位假立，二十四不相應中數及時也。五蘊門中行蘊所攝，界處門中法處法界，意識境故。《佛地論》云「時者即是有為法上假立分位（約法相釋），或是心上分位影像（約唯識釋）。依色心等總假立故，是不相應行蘊所攝。」 > Question: As for “one” and “time,” what is their essence? Answer: “One” is number; “time” is a period of time. In the Sarvāstivāda and Sautrāntika schools, there is no distinct dharma apart from them; they simply take the five aggregates as their nature, and within the categories of bases (āyatana) and elements (dhātu), they take the conditioned as their nature. Now, according to the Mahāyāna, there are in themselves two explanations: First, in Nāgārjuna’s school, number, time, and so forth all have no essence and are not subsumed under the three categories of aggregates, bases, and elements. Therefore, the \*Mahāprajñāpāramitopadeśa\* says: “Phenomena such as number and time truly do not exist, because they are not subsumed under the aggregates, bases, or elements (持 is element, because it maintains its own nature).” Furthermore, that treatise says: “Time, direction, separation, union, oneness, difference, length, shortness, and names are things to which the ordinary mind clings, thinking they are real.” It is extensively explained as in that text. Second, in Maitreya’s school, number and time are nominal designations for states upon conditioned dharmas, being number and time among the twenty-four non-concomitant \[formations\]. Within the category of the five aggregates, they are subsumed under the aggregate of formations; within the category of elements and bases, they are the base of dharmas and element of dharmas, because they are the objects of mental consciousness. The \*Buddhabhūmyupadeśa\* says: “Time is a state nominally designated upon conditioned dharmas (explained in terms of the characteristics of dharmas), or it is an image of a state upon the mind (explained in terms of consciousness-only). Because it is collectively designated upon form, mind, and so forth, it is subsumed under the aggregate of non-concomitant formations.” > — English (machine translation) (machine translation) - [Previous: 1.33](https://indike.org/pramana/in.bauddha.taisho.1708.1.33) - [Next: 1.35](https://indike.org/pramana/in.bauddha.taisho.1708.1.35) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1708.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1708~en-mt.1.34) — English, machine translation ## Linked texts (1) - [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709.1.56) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1708.1.34](https://indike.org/pramana/in.bauddha.taisho.1708.1.34) · Pramāṇa