[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) › 1.54 # 仁王護國般若波羅蜜多經疏 1.54 仁王護國般若波羅蜜多經疏 1.54 - **Language:** Classical Chinese ### [1.54](https://indike.org/pramana/in.bauddha.taisho.1709.1.54) 問：大乘過未既非實有，於三世中何名一時？答：有二義。一道理時。說者聽者雖唯在五蘊諸行剎那生滅，唯有一念現在之法，然有酬前引後之義，即以所酬假名過去、即以所引假名未來，對此二種說為現在。此過未世並於現在法上假立，故說聽者事緒究竟，假立三世總名一時，非一生滅之一時也。二唯識時。識心之上變作三時相狀而起，然說聽者實是現在，隨心分限變作短長，事緒終訖總名一時。如夢所見謂有多生，覺位唯心都無實境。 > Question: In the Mahāyāna, since past and future are not substantially existent, among the three times what is meant by "one time"? Answer: There are two meanings. First, the time of principle (yukti-kāla). Although speaker and listener exist only in the momentary arising and ceasing of the five aggregates and conditioned formations, with only a single moment of present phenomena, there is nevertheless the function of repaying the prior and inducing the subsequent. That which is repaid is nominally designated as the past, and that which is induced is nominally designated as the future; in relation to these two, it is spoken of as the present. These past and future periods are both nominally established upon present phenomena. Therefore, the completion of the undertaking between speaker and listener is nominally established across the three times and collectively called "one time," not the "one time" of a single arising and ceasing. Second, the time of consciousness-only (vijñapti-kāla). Upon the conscious mind, the manifestations of the three times arise transformed; yet the speaker and listener are in truth the present. In accordance with the demarcations of the mind, it transforms into short and long; the entire course of the event from beginning to end is collectively termed "one time." Just as in a dream one perceives many lifetimes, yet in the state of waking there is only mind and no real external object whatsoever. > — English (machine translation) (machine translation) - [Previous: 1.53](https://indike.org/pramana/in.bauddha.taisho.1709.1.53) - [Next: 1.55](https://indike.org/pramana/in.bauddha.taisho.1709.1.55) - [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.1.54) — English, machine translation ## Linked texts (5) - [妙法蓮華經玄贊](https://indike.org/pramana/in.bauddha.taisho.1723.1.59) — Classical Chinese - [說無垢稱經疏](https://indike.org/pramana/in.bauddha.taisho.1782.1.26) — Classical Chinese - [阿彌陀經通贊疏](https://indike.org/pramana/in.bauddha.taisho.1758.1.39) — Classical Chinese - [御注金剛般若波羅蜜經宣演](https://indike.org/pramana/in.bauddha.taisho.2733.1.14) — Classical Chinese - [金剛般若經疏](https://indike.org/pramana/in.bauddha.taisho.2741.1.13) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1709.1.54](https://indike.org/pramana/in.bauddha.taisho.1709.1.54) · Pramāṇa