法華經義記 1.36

1.36

「一時」者，此是通序中第三，明阿難佛語可傳之意不虛。此經既是如來應機適會之教，云何祕而不傳？夫涉言化物凡有兩種：一、不見根性盲心說法，二、審見根性明理化物。然不見根性而說法者，凡有三種：一者、闇會前人根性，此則益而不損；二者、不稱所宜，此則損而不益；三者、承平不益不損也。見根性中乃有差降，今論極照，莫過如來說法唯益不損，是故可傳。今言一時，正明此教與機同會無差，故如此人且時堪聞三段，如來即於且為說三段。四諦亦然，但不見機者有逗機之過、有後機之失，如來無有逗機之過、後機之失，故稱一時也。

"At one time": this is the third in the general preface, clarifying that the intention that the Buddha's words transmitted by Ānanda can be passed on is not false. Since this scripture is a teaching in which the Tathāgata responded to capacities and met them suitably, how could it be kept secret and not transmitted? As for using words to transform beings, there are two kinds in general: first, preaching the Dharma with a blind mind without seeing the faculties and natures; second, examining and discerning the faculties and natures, explaining the principle to transform beings. As for preaching the Dharma without seeing the faculties and natures, there are three kinds in general: first, darkly coinciding with the faculties and natures of the person before oneself—this benefits and does not harm; second, not suiting what is appropriate—this harms and does not benefit; third, being ordinary and mediocre, neither benefiting nor harming. Within seeing faculties and natures there are also gradations; now, discussing the ultimate illumination, nothing surpasses the Tathāgata's preaching of the Dharma, which solely benefits and never harms, and therefore it can be transmitted. Now, saying "at one time" directly clarifies that this teaching and the capacities met together without discrepancy. Thus, if this person was just at that time capable of hearing the three sections, the Tathāgata immediately at that moment preached the three sections for him. The four truths are also like this. Only those who do not see capacities commit the error of missing the capacity or the fault of lagging behind the capacity; the Tathāgata has no error of missing the capacity nor fault of lagging behind the capacity, hence it is called "at one time".