[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) › [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709) › 1.53 # 仁王護國般若波羅蜜多經疏 1.53 仁王護國般若波羅蜜多經疏 1.53 - **Language:** Classical Chinese ### [1.53](https://indike.org/pramana/in.bauddha.taisho.1709.1.53) 言一時者，第三時成，無非時失。如來說法，善應根宜會遇無差，唯一時矣。依《佛地論》有三義解：一謂說聽究竟一時。此就剎那相續無斷說聽究竟總名一時，若不爾者字名句等。說聽時異，云何言一？論文反釋，若不就其說聽究竟名一時者，如初說字、次名、後句，乃至一品一部終畢，說聽時異云何言一？不以久近一期究竟，簡說餘部非一時故。二謂剎那領悟一時。或能說者得陀羅尼，於一字中一剎那頃能持能說一切法門，或能聽者得淨耳根，一剎那頃聞一字時，於餘一切皆無障礙悉能領受，名一時矣。此即上根於一剎那說聽領悟，簡中下根脩促異故。三謂說聽會遇一時。或相會遇時無分別，故名一時，即是說聽共相會遇同一時義，簡不當根時前後故。此等皆是假名一時。 > As for the phrase "at one time," it is the third factor, the establishment of the time, free of the defect of improper timing. When the Tathāgata preached the Dharma, he skillfully responded to the capacities and suited the needs of beings, meeting them without error; this is simply the "one time." According to the \*Buddhabhūmi-śāstra\*, there are three meanings in this explanation: First, it refers to the completion of preaching and listening as one time. This refers to the continuous, uninterrupted succession of moments in which preaching and listening reach completion, which is collectively termed "one time." If this were not so, the characters, words, and phrases would differ in their times of preaching and hearing; how could one say "one"? The text of the treatise explains by reductio ad absurdum: if one did not take the completion of preaching and listening as "one time," then just as first a character is spoken, next a word, then a phrase, up until the completion of a whole chapter or a whole work, since the times of preaching and hearing differ, how could one say "one"? It does not depend on the duration being long or short, but on the completion of that single occasion, thereby excluding the preaching of other texts as not belonging to this one time. Second, it refers to the instant of comprehension as one time. Either the speaker has attained dhāraṇī, being able within a single character and a single moment to hold and preach all Dharma gates; or the listener has attained the purified faculty of hearing, so that in a single moment upon hearing a single character, he is unimpeded in all others and completely comprehends them all; this is called "one time." This refers to those of superior faculties preaching, hearing, and comprehending within a single moment, distinguishing them from the differing lengths of time required by those of medium and lower faculties. Third, it refers to the meeting of preaching and listening as one time. Or, because there is no differentiation at the time of their encounter, it is called "one time"; that is to say, the simultaneous meeting of preaching and listening has the meaning of "one and the same time," excluding times before and after that do not match the beings' faculties. These are all nominal designations of "one time." > — English (machine translation) (machine translation) - [Previous: 1.52](https://indike.org/pramana/in.bauddha.taisho.1709.1.52) - [Next: 1.54](https://indike.org/pramana/in.bauddha.taisho.1709.1.54) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1709.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.1.53) — English, machine translation ## Linked texts (3) - [仁王經疏](https://indike.org/pramana/in.bauddha.taisho.1708.1.33) — Classical Chinese - [佛地經論](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.buddhabhumisutra!buddhabhumisutrasastra*zh-xuanzang.1.11) — Classical Chinese - [金剛般若經疏](https://indike.org/pramana/in.bauddha.taisho.2741.1.12) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1709.1.53](https://indike.org/pramana/in.bauddha.taisho.1709.1.53) · Pramāṇa