仁王護國般若波羅蜜多經疏 1.56

1.56

問一之與時以何為體？答：《成實》、《俱舍》、經部、多宗，此二假實皆五蘊性，處界門中有為法故。今依大乘，自有三解：一《智論》云「數時等法實無所有，謂陰入持所不攝故。」陰入持者，蘊處界也。二《佛地論》云「時者即是有為法上假立分位，或是心上分位影像，依色心等總假立故。」三《百法論》，一之與時即依色心分位假立，是不相應數及時也，五蘊門中行蘊所攝，處界門中法處法界，意識境故。亦即《瑜伽》數世識故。

Question: What is the underlying nature of "one" and "time"? Answer: In the *Satyasiddhi*, *Abhidharmakośa*, Sautrāntika, and Sarvāstivāda schools, whether these two are nominal or real, both are of the nature of the five aggregates, because they are conditioned phenomena within the categorization of sense bases (āyatana) and elements (dhātu). Now, according to the Mahāyāna, there are three explanations: First, the *Mahāprajñāpāramitōpadeśa* says: "Things such as numbers and time do not really exist, because they are not subsumed within the aggregates, sense bases, or elements." Aggregates, sense bases, and elements are the skandhas, āyatanas, and dhātus. Second, the *Buddhabhūmi-śāstra* says: "Time is simply a nominal status established upon conditioned phenomena, or an image of status upon the mind, because it is collectively established nominally based on form, mind, and so forth." Third, the *Treatise on the Hundred Dharmas* holds that "one" and "time" are nominally established based on the states of form and mind; they are the non-concurring [formations of] number and time. In the categorization of the five aggregates, they are subsumed under the aggregate of formations; in the categorization of sense bases and elements, they are the base of mental objects (dharmāyatana) and the element of mental objects (dharmadhātu), because they are the objects of mental consciousness. They are also the consciousnesses of number and temporal periods in the *Yogācārabhūmi*.