法華文句記 1.115

1.115

次釋「一時」。初引肇意者，「啟」初開也。「運」合宜也。「嘉」善也。佛化大運必稱物機，故云善會。稱機秖是因緣和合，稱機歡喜故云世界。此中世界即屬此經，不同餘文異餘時故。引《大論》文明生世善、治世惡。明二悉者，寄示相耳。復是論中釋一時文，故且引之。然此直云時，彼方兩解，若云迦羅即是實時，若云三摩耶即是假時。《論》「問：天竺釋時凡幾種？答：凡有兩稱（別者如向）迦羅二字以淺易故，三摩耶三字重難說故，若除邪見不說二字，即是假時。若內弟子依時食護明相，即用實時。」當知秖是一時二別，故聲難易耳。是故外人計時為實，而說偈云：「時來眾生熟，時去則催促，時能覺悟人，是故時為因。」故須破邪說三摩耶。故今文中以實時示內生善，假時破外斷惡。「第一義」下「云云」者，道合之言正當嘉會，所發善根言通意別，須約教味以判偏圓，則四味三教權人理等，雖有道合仍須開顯，故下約教仍存四別，此下中等亦如《大經》四因緣智，今經之言亦略開等，本時自行唯與圓合，化他不定亦有八教。

Next, the explanation of "at one time." First, regarding the citation of Sengzhao's meaning: "initiating" (qi) means initial opening. "Fortuitous timing" (yun) means fitting the occasion. "Auspicious" (jia) means excellent. The great movement of the Buddha's transforming work must accord with the faculties of living beings; thus it is called an auspicious gathering. According with the faculties is simply the harmonious conjunction of causes and conditions; because according with faculties produces joy, it corresponds to the worldly [siddhānta]. The worldly [siddhānta] here pertains precisely to this sūtra, being different from other texts because it is distinguished from other times. The passage cited from the Mahāprajñāpāramitopadeśa explains producing worldly good and remedying worldly evil. In clarifying the two siddhāntas, it is merely drawing upon them to indicate the characteristics. Furthermore, because it is the treatise's text explaining "at one time," it is provisionally cited. However, while here it simply says "time," in that [Western] land there are two interpretations: if one says kāla, that is real time; if one says samaya, that is conventional time. The Treatise asks: "In India, how many kinds of explanations of 'time' are there?" The answer: "There are generally two designations (their distinction being as just stated). The two syllables kā-la are shallow and simple, whereas the three syllables sa-ma-ya are grave and difficult to explain. If, to eradicate wrong views, one does not speak of the two syllables, that is conventional time. If internal disciples eat according to the time and protect the morning light, they then use real time." One should know that it is simply one "time" with two distinctions, and the vocal sounds are therefore difficult or easy. For this reason, non-Buddhists grasp time as real, and speak this verse: "When time arrives, living beings mature; / when time departs, they are urged on; / time can awaken people; / therefore time is the cause." Thus, to refute heterodoxy, samaya was spoken. Therefore, in the present text, real time indicates the internal production of good, and conventional time refutes the external to sever evil. As for "and so on" under the "supreme truth [siddhānta]," the words "accordance with the Path" precisely designate the auspicious gathering. Although the words for the good roots aroused are common, their intent is distinct; one must judge the one-sided and the perfect according to the teachings and flavors. Thus, regarding the four flavors and three teachings, the provisional persons and principles, although there is accordance with the Path, still require opening and revealing. Therefore, the subsequent classification according to the teachings still preserves the four distinctions. What follows here, "the medium and so on," is also like the wisdom of the four causes and conditions in the Mahāparinirvāṇa-sūtra; the words of the present sūtra also briefly open and so forth. In the origin, his own practice was solely in accord with the perfect, while in converting others, because it was indeterminate, it also included the eight teachings.