佛頂尊勝陀羅尼經教跡義記 1.39

1.39

第二釋不思議時者，諸佛境界不思議時，於一剎那攝一劫，一時普應竟無差別，故名一時。又《維摩經》說：「或有眾生樂久住世，菩薩即演七日以為一劫；或有眾生不樂久住，菩薩即促一劫以為七日。」又如大通智勝如來說法華經，時會聽者六十小劫不起於座為如食頃。此則第二釋不思議時竟。

Second, as for explaining inconceivable time: the inconceivable time of the realm of the buddhas subsumes an aeon in a single kṣaṇa, universally responding at one time without any distinction at all; hence it is called 'at one time.' Furthermore, the Vimalakīrti-sūtra explains: "If there are sentient beings who delight in dwelling long in the world, the bodhisattva extends seven days into an aeon; if there are sentient beings who do not delight in dwelling long, the bodhisattva contracts an aeon into seven days." Again, it is like when the Tathāgata Mahābhijñājñānābhibhū expounded the Lotus Sūtra: the listeners assembled at that time did not rise from their seats for sixty small aeons, [which felt] as if the duration of a meal. This concludes the second explanation, of inconceivable time.