維摩經略疏垂裕記 1.214

1.214

三、感教之時，二：初、來意。「時方」者，方即處所，如毘耶離等。二、「一總」下，解釋，三：初、總釋，二：初、引論總立。數即一也。「實無」者，真空法中實無時數，故陰等三科妄法所不攝也。「隨」下，真空雖無，隨俗說有。故《大論》第二云「問：佛法中數時等法實無，陰界入所不攝故。何以言一時？答：雖實無一時，隨世俗說一時無咎。」義如向解，不通餘說。

Third, regarding the time of responding to the teaching, there are two parts: first, the purpose of its inclusion. In the phrase "time and place," "place" refers to the location, such as Vaiśālī and the like. Second, from "First, overall..." downward, the explanation, which has three parts: first, the general explanation, which has two parts: first, citing a treatise to establish it generally. The "number" is "one." "Truly non-existent" means that in the Dharma of true emptiness, there are in truth no numbers of time; thus they are not subsumed under the three erroneous categories of aggregates, [elements, and sense bases]. From "In accordance with..." downward: although non-existent in true emptiness, in accordance with conventional truth they are said to exist. Therefore the second fascicle of the Da zhidu lun says: "Question: In the Buddhadharma, phenomena such as numbers and times are truly non-existent, because they are not subsumed under aggregates, elements, or sense bases. Why then does it say 'at one time'? Answer: Although in truth there is no 'one time,' speaking of 'one time' in accordance with worldly convention is blameless." The meaning is as explained above, not admitting of other explanations.