[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) › [勝鬘寶窟](https://indike.org/pramana/in.bauddha.taisho.1744) › 1.24 # 勝鬘寶窟 1.24 勝鬘寶窟 1.24 - **Language:** Classical Chinese ### [1.24](https://indike.org/pramana/in.bauddha.taisho.1744.1.24) 一時者，古注云：美不異時、不失機，感應冥符也。大明一義凡四種：一者人一、二者法一、三者時一、四者機一。言人一者，從始至末並是如來一人說，無有餘人，故言人一。二者法一，阿難所領還是佛所說，無有異法，故言法一。三者時一，如來一時說，阿難一時領，故言時一。四者機一，眾生一時有感，如來一時有應，機感交接，故云一時。此一皆大判也。言大判者，初亦有勝鬘說義不同，得言人一；但始終印定成經皆由於佛，故推功在佛，名為人一。亦不得定如來一時說、阿難一時領，自有阿難初未得聞、後方得聞。今但始終皆是阿難從佛聞法，故云一時耳。所言時者，《攝論》云「時有三種：一平等，謂無沈浮顛倒；二和合，謂令聞正法能聞；三轉法輪時，正說正受。」 > Regarding "at one time," an ancient commentary states: "It praises not diverging in time and not missing the opportune capacity; stimulus and response silently correspond." To explain broadly, the meaning of "one" has four aspects in general: first, the oneness of the person; second, the oneness of the teaching; third, the oneness of the time; fourth, the oneness of the capacity. As for the oneness of the person: from beginning to end, it is spoken by the Tathāgata alone, with no other person; therefore it is called oneness of the person. Second, the oneness of the teaching: what Ānanda received and retained was indeed what the Buddha taught, with no differing teaching; therefore it is called oneness of the teaching. Third, the oneness of the time: the Tathāgata taught at one time, and Ānanda received it at one time; therefore it is called oneness of the time. Fourth, the oneness of the capacity: sentient beings had the stimulus at one time, and the Tathāgata had the response at one time, stimulus and capacity interfacing with one another; therefore it is said "at one time." These "ones" are all broad determinations. In saying "broad determination": at the beginning, there was also Śrīmālā's exposition of the meaning, which differed, yet one may speak of oneness of the person; since its seal and confirmation into a sūtra from beginning to end all derived from the Buddha, the merit is attributed to the Buddha, and this is called oneness of the person. Nor can it be determinately held that the Tathāgata taught at one time and Ānanda received it at one time, for there were parts that Ānanda initially did not hear and only later heard. Here it merely means that from beginning to end, it was Ānanda who heard the Dharma from the Buddha; hence it is simply called "at one time." Regarding what is meant by "time," the Mahāyānasaṃgraha states: "There are three kinds of time: first, equality, meaning free from sinking, floating, or invertedness; second, harmonious union, meaning causing those able to hear to hear the true Dharma; third, the time of turning the wheel of the Dharma, properly teaching and properly receiving." > — English (machine translation) (machine translation) - [Previous: 1.23](https://indike.org/pramana/in.bauddha.taisho.1744.1.23) - [Next: 1.25](https://indike.org/pramana/in.bauddha.taisho.1744.1.25) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1744.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1744~en-mt.1.24) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1744.1.24](https://indike.org/pramana/in.bauddha.taisho.1744.1.24) · Pramāṇa