[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) › [觀彌勒上生兜率天經贊](https://indike.org/pramana/in.bauddha.taisho.1772) › 1.27 # 觀彌勒上生兜率天經贊 1.27 觀彌勒上生兜率天經贊 1.27 - **Language:** Classical Chinese ### [1.27](https://indike.org/pramana/in.bauddha.taisho.1772.1.27) 贊曰：第二、說教時分也。法王啟化，機器咸集，說聞事訖，總名一時。此就剎那相續無斷說聽究竟假立名。論有二解：一道理時。說聽之徒雖唯現在，五蘊諸行剎那生滅，即此現法有酬於前、引後之義，即以所酬假名過去、所引之義假名未來，並於現在法上假立。即說聽者五蘊諸法剎那生滅，前後相生事緒究竟假立三世總名一時，非一生滅名為一時。二者說聽二徒識心之上變作三時相狀而起，實是現在，隨心分限變作短長事緒終訖，總名一時。如夢所見謂有多生，覺位唯心都無自體。聽者心變三世亦爾，唯意所緣不相應行蘊法處法界所攝。此中不定約剎那，亦不定約相續，亦不定約四時八時及十二時，亦不定約成道已謝竟年數時節名為一時，但是聽者根熟感佛為說，說者慈悲應機為演，說聽事訖總名一時。由能說者得陀羅尼，說一字義一切皆了；或能聽者得淨耳意，聞一字義一切皆解。或說者少時、聽者多時，或說者多時、聽者少時，故不定說一念多劫之時節也。由於一會聽者之機有利有鈍，如來神力或延短念為長劫、或促多劫短念，亦不定故，但約說聽究竟名一時，更無異義。 > The eulogy says: The second is the time of expounding the teaching. When the Dharma King initiated the transformation, the suitable vessels all gathered, and the affairs of expounding and hearing were concluded, it is collectively called "at one time." This is provisionally designated on the basis of the culmination of expounding and hearing in an unbroken continuum of moments. The treatises have two explanations: First, the time of principle. Although the assembly of expounder and hearers is only present, and the conditioned formations of the five aggregates arise and cease moment by moment, these very present dharmas have the sense of repaying what came before and inducing what comes after. The sense of what is repaid is provisionally called the past, and the sense of what is induced is provisionally called the future; both are provisionally established upon present dharmas. That is to say, the dharmas of the five aggregates of the expounder and hearers arise and cease moment by moment, and when the succession of before and after reaches its conclusion, the three times are provisionally and collectively called "at one time"; it is not that a single arising and ceasing is called "at one time." Second, upon the conscious minds of the two groups—the expounder and the hearers—the appearances of the three times arise transformed; in reality they are the present, yet according to the mental measures they are transformed into short and long periods, and when the course of events reaches its conclusion, it is collectively called "at one time." Just as in a dream one sees what seems to be many lifetimes, but upon waking there is only mind and no substantial entity whatsoever. The transformation of the three times by the hearers' minds is also like this: they are subsumed under the aggregate of non-concurrent formations, the sphere of phenomena, and the realm of phenomena, which are solely cognitive objects of the mind. Here, it is not determined by a single moment, nor is it determined by continuity, nor is it determined by the four seasons, eight seasons, or twelve seasons, nor is it determined by the elapsed years and seasons since the attainment of the Way to be called "at one time." It is simply that when the hearers' capacities have matured, they move the Buddha to expound for them, and the expounder, with compassion, responds to their capacities by delivering the teaching; when the affairs of expounding and hearing are concluded, it is collectively called "at one time." Because the expounder has attained dhāraṇī, when he expounds the meaning of a single syllable, all understand; or because the hearers have attained purity of ear and mind, when they hear the meaning of a single syllable, all comprehend. Or it may be that the expounder takes a short time while the hearers take a long time, or the expounder takes a long time while the hearers take a short time; therefore, no fixed duration of a single thought-moment or many kalpas is stated. Because within a single assembly the capacities of the hearers include the sharp and the dull, and by the Tathāgata's supernatural power a brief thought-moment may be extended into long kalpas or many kalpas compressed into a brief thought-moment, it is also unfixed; it is termed "at one time" solely with reference to the conclusion of expounding and hearing, with no other meaning. > — English (machine translation) (machine translation) - [Previous: 1.26](https://indike.org/pramana/in.bauddha.taisho.1772.1.26) - [Next: 1.28](https://indike.org/pramana/in.bauddha.taisho.1772.1.28) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1772.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1772~en-mt.1.27) — English, machine translation ## Linked texts (4) - [妙法蓮華經玄贊](https://indike.org/pramana/in.bauddha.taisho.1723.1.59) — Classical Chinese - [說無垢稱經疏](https://indike.org/pramana/in.bauddha.taisho.1782.1.26) — Classical Chinese - [阿彌陀經通贊疏](https://indike.org/pramana/in.bauddha.taisho.1758.1.39) — Classical Chinese - [御注金剛般若波羅蜜經宣演](https://indike.org/pramana/in.bauddha.taisho.2733.1.14) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1772.1.27](https://indike.org/pramana/in.bauddha.taisho.1772.1.27) · Pramāṇa