法華文句記 7.106

7.106

「問何時名少時」，答中分二：先約二經中間，次約無量義時。初文即是情口二索兩楹之際，般若非一故其間時寬，總名少時望後逼故，隨領一時一會咸有思量。「失不失」者，失則於己無分，不失復未同菩薩，踟蹰之際即機欲發時，正發乃在三請時也。次約無量義者，去法華極近，時極少也。既聞從一出多，義必收多歸一，四味之終故云「漸已」，機無隔異故云「通泰」。發在須臾故名為「即」。

Regarding "Question: What time is called 'a short time'?": the answer is divided into two: first, in terms of the interval between the two sūtras; next, in terms of the time of the *Anantanirdeśa Sūtra*. The first text refers precisely to the juncture between the two doorposts of the two seekings—by inner feeling and by speech; Prajñā was not single, so the time interval was broad, but it is collectively named a short time because looking toward what follows it was pressing; following the acknowledgment of each period and each assembly, there was always contemplation. Regarding "losing or not losing": if lost, one would have no share in it; if not lost, one was not yet identical to the bodhisattvas; the juncture of hesitation was precisely when the capacity was about to be aroused; its true arousal was precisely at the time of the three requests. Next, in terms of the *Anantanirdeśa Sūtra*: it was extremely close to the *Lotus Sūtra*, so the time was extremely short. Having already heard that from the one emerges the many, the meaning must gather the many back into the one; at the end of the four flavors, it therefore says "gradually"; because the capacity was without separation or divergence, it says "broad and open." Its arousal was in an instant, hence it is called "immediately."