[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) › [御注金剛般若波羅蜜經宣演](https://indike.org/pramana/in.bauddha.taisho.2733) › 1.14 # 御注金剛般若波羅蜜經宣演 1.14 御注金剛般若波羅蜜經宣演 1.14 - **Language:** Classical Chinese ### [1.14](https://indike.org/pramana/in.bauddha.taisho.2733.1.14) 經。一時　演曰。第三時成就無非時失。初明如實義。次汎敘解。後問答分別。明實義者。佛說眾經。前後多時。今者正指說此部時。於一時中在其處說。如涅槃經云。我於一時在尸國。我於一時在恒河岸尸首林等。功德論云。一時者。說此經時。餘時復說無量經。故金剛仙論意同此說。問字名句等說聽多時如何言一。答佛地論云。此就剎那相續無斷說聽究竟總名一時。若不爾者。字名句等說聽時異云何言一。彼論意說無問時之長短總說一部。說聽究竟名為一時。以有勝人得陀羅尼。或淨耳根於剎那須能說能受亦名為一。非唯相續。論又釋云。或相會遇時分無別。故名一時。即說聽共相會遇同一時義。演曰。彼論二義。一說聽究竟為一時。二說聽會遇為一時。前簡說餘部時。後簡說聽前後時。次敘異釋者。長耳三藏解有三種。一分段。二流轉時。三不思議變易時。上二即二種生死。三假名。假名時有三。一伽羅時。二三摩時。三世流布時。伽羅時者。此云別相時。如制戒律大戒時。聞小戒時不聞出家時。聞在家時不聞國三得。餘人不得聞。三摩耶時者。此云破邪見時。謂五部阿含九分達摩。不簡白黑。一切得聞。此二與智論同。世流布時者。即是世人語法。如言一時在恒河岸等。今依破邪見及世流布時。改名一時。真諦三藏說時有十義。一佛出世時。二說正法時。三聽正法時。四持正法時。五思正法時。六修正法時。七下善種時。八成熟善根時。謂生中國修四念處。九解脫善根時。為聽法說法思法靜心修習具此五事。得入解脫。十心平等時。若下若高聽法不入。若作棄捨正法心。此是無時不平等心。聽亦不入。若能拔沈抑浮。念捨平等得入正法。故名平等捨心時。具此十義故名一時。後問答辨者。一問一之與時何法為體。答皆是假法。不相應行依色心立。即數與時二種為體。法處亦即數。識世識所收。二問大乘過未既非實。有。於三世中如何立時。答。時有二義。一道理即約法體。五蘊諸行剎那生滅。唯有一念現在之法。然有酬前引後之義。即以所酬假名過去。即以所引假名未來。對此二種說。為現在今說聽者五蘊之法。剎那生滅前後相續。事緒究竟。假立三世。總名一時。非一生滅之一時也。二唯識心之上。變作三時。相狀而起理實。唯有現一念心。今說聽者。隨心分限。變作短長。事緒終說。總名一時。如夢所見。謂有多生覺位。唯心都無實境。三問。說聽一念生已即滅。如何識上聚集解生答。雖唯一念。然前前聞者熏習成種。後識心上連帶解生。是故文義聚集顯現。如言諸惡者莫作。至作字時。前之四字一時聚集。乃至一偈一章一品連帶亦爾。雖無過未而說。受義成因。此應明五心之義。如別章說。四問如何不言四八等時。答一日一月照四天下。長短喧寒遠近晝夜諸方不定。恒二天下同起用故。又除已下上諸天等。無此四時及八時等。經擬上地諸方流通。若說四時流行不遍故亦不定。約成道已後年數時節。由三乘凡聖所見不同。佛身報化年與歲短長。成道已來。近遠各不同故。經擬三乘。凡聖同聞故不定說。成道已後若干年歲。雖諸經典下別文中有說四時十二時等。即此經食時著衣持鉢乃至敷坐而坐日正午時。或說成道近遠時等。皆隨一方。眾生聞見結集之象。且作是說然非一部。初總明時。今總明故。但言一。五問。時中凡聖殊今但總言一。處中淨穢別如何說定方。答處中唯淨穢標處可定知時中萬品差不准。唯言一一會。根宜凡聖勝劣利鈍長短有多差別。不可定准故處可定說而時但總言一。 > Sūtra: At one time. Exposition: This is the third, the fulfilment of the time, free of the fault of untimeliness. First, the actual meaning is explained; next, various interpretations are related; finally, distinctions are made by question and answer. As for explaining the actual meaning: the Buddha preached many sūtras across numerous times, earlier and later; here, it points specifically to the time when this text was preached, being preached in that place during that one time. As the Nirvāṇa Sūtra says: “At one time I was in the country of Śāvasti; at one time I was on the bank of the Gaṅgā in the Śītavana charnel ground…” and so forth. The \*Guṇaprabha-śāstra\* says: “‘At one time’ means that while this sūtra was being preached, innumerably many other sūtras were preached at other times.” The import of the \*Vajrarṣi-śāstra\* agrees with this explanation. Question: Letters, names, and sentences are spoken and heard over many moments; how can it be called ‘one’? Answer: The \*Buddhabhūmi-śāstra\* says that this refers to an uninterrupted succession of moments in which the preaching and hearing reach completion, which is collectively termed ‘one time.’ If it were not so, the times of speaking and hearing letters, names, and sentences would be different; how could it be called ‘one’? What that treatise means is that, without regard to whether the duration is long or short, when a whole work is spoken and heard to completion, it is called ‘one time.’ Because there are superior persons who have attained dhāraṇī, or whose ear faculties are pure, who can preach and receive \[an entire teaching\] in the space of a single moment, it is also called ‘one,’ not merely due to succession. That treatise further explains: “Or, it is because there is no difference in the period when they assemble together that it is called ‘one time.’” This means that the simultaneous assembly of both preacher and listener constitutes the sense of ‘one time.’ Exposition: That treatise presents two meanings: first, that preaching and hearing reaching completion is ‘one time’; second, that preaching and hearing coinciding is ‘one time.’ The former distinguishes it from the times when other texts were spoken; the latter distinguishes it from the times before and after preaching and hearing. Next, relating divergent explanations: Tripiṭaka Master Chang'er explained that there are three kinds: 1. demarcated \[saṃsāra\]; 2. the time of transmigration; 3. the time of inconceivable transformation. The first two are the two kinds of birth-and-death. 3. Nominal time. Nominal time has three types: first, \*kāla\*-time; second, \*samaya\*-time; third, conventional worldly time. As for \*kāla\*-time, it is translated here as ‘time of distinct aspects’; for instance, when laying down the vinaya, at the time of the major precepts, those of the minor precepts do not hear them; at the time of the monastic precepts, those in the household life do not hear them; the three orders within the realm obtain them, while other people do not get to hear them. As for \*samaya\*-time, it is translated here as ‘time of breaking wrong views’; that is, the five divisions of the āgamas and the ninefold Dharma, which make no distinction between white or black, so that all are able to hear. These two agree with the \*Mahāprajñāpāramitopadeśa\*. As for the time of worldly currency, it is the ordinary parlance of worldly people, as in saying, ‘At one time, on the bank of the Gaṅgā,’ and so forth. Now, relying on the time of breaking wrong views and worldly currency, it is amended to the name ‘one time.’ Tripiṭaka Master Paramārtha said that time has ten meanings: 1. the time when a Buddha appears in the world; 2. the time when the true Dharma is preached; 3. the time when the true Dharma is heard; 4. the time when the true Dharma is upheld; 5. the time when the true Dharma is reflected upon; 6. the time when the true Dharma is cultivated; 7. the time when wholesome seeds are planted; 8. the time when wholesome roots are matured, meaning birth in the central realm and cultivating the four foundations of mindfulness; 9. the time of liberating wholesome roots, which means entering liberation through possessing these five matters: hearing the Dharma, preaching the Dharma, reflecting on the Dharma, and cultivating with a tranquil mind; 10. the time when the mind is impartial: if one's mind is either depressed or elated, hearing the Dharma does not penetrate; if one generates a mind that abandons the true Dharma, this is an unsuitable and non-equanimous mind, and hearing will also not penetrate; if one can lift the depressed and suppress the flighty, mindfulness and equanimity being balanced, one can enter the true Dharma; hence it is called the time of the mind of equanimous abandonment. Because it possesses these ten meanings, it is called ‘one time.’ Finally, distinguishing by questions and answers: First question: What dharmas constitute the essential nature of ‘one’ and ‘time’? Answer: Both are nominal dharmas, non-associated formations established upon form and mind; namely, number and time are their essential nature. In the dhātu of mental objects, they are subsumed under the consciousness of number and the consciousness of time. Second question: Since the past and future are not real existents in the Mahāyāna, how is time established among the three times? Answer: Time has two meanings. First, in terms of principle, which considers the substance of dharmas: the five aggregates and all conditioned formations arise and cease in every moment; there is only the dharma of the single moment of the present. However, it has the sense of recompensing what precedes and inducing what succeeds: by what is recompensed, it is nominally called the ‘past’; by what is induced, it is nominally called the ‘future.’ In contrast to these two kinds, it is said to be the ‘present.’ Now, the dharmas of the five aggregates of the speaker and listener arise and cease in each moment, succeeding one after another; when the sequence of events is completed, the three times are nominally established and collectively called ‘one time’; it is not ‘one time’ of a single arising and ceasing. Second, in terms of Consciousness-Only: upon the mind, the characteristics of the three times arise transformed; in actual principle, there is only the present single moment of mind. Now, the speaker and listener, following the limits of their minds, transform them into short and long; when the sequence of events concludes, it is collectively called ‘one time.’ Just as what is seen in a dream is thought to be many lives, in the state of waking there is only mind, entirely without real objects. Third question: If the single moment of speaking and hearing ceases immediately after arising, how can understanding arise and gather upon consciousness? Answer: Although there is only a single moment, the earlier listeners are perfumed into seeds, and understanding arises consecutively upon the subsequent conscious mind; therefore, the words and meanings are gathered and made manifest. Just as when saying ‘Commit no evils’: by the time one reaches the word ‘commit,’ the preceding four words are gathered at once; and this is also true connecting a whole gāthā, chapter, or section. Although there is no past or future, the sense of speaking and receiving is accomplished. For this reason, the meaning of the five minds should be explained, as stated in a separate chapter. Fourth question: Why does it not speak of the four times or eight times? Answer: A single sun and a single moon illuminate the four continents; long and short, hot and cold, near and far, day and night are indeterminate across the directions, because two continents always function together. Moreover, with the exception of the realms below, the higher devas do not have these four times, eight times, and so forth. The sūtras are intended to circulate throughout the upper realms and all directions; if four times were specified, they would not be universally applicable, and thus they are indeterminate. Regarding the number of years and seasons since the attainment of enlightenment: because what is seen by the ordinary persons and noble ones of the three vehicles differs, and the years and duration of the Buddha's saṃbhogakāya and nirmāṇakāya, as well as the nearness and distance since the attainment of enlightenment, are each different. Because the sūtras are intended to be heard together by the ordinary persons and noble ones of the three vehicles, they do not specify. As for the years since the attainment of enlightenment: although various passages later in the scriptures do mention the four times or twelve times—such as in this sūtra, ‘at mealtime, putting on his robes, holding his bowl,’ and even ‘spreading his seat and sitting down,’ which is noon; or mentioning times near or far from the attainment of enlightenment—these all merely follow the compilation as witnessed and heard by the sentient beings of a single region; they are expressed provisionally in that way, but are not the general explanation of the time at the beginning of the entire work. Now, because it is explained generally, it merely says ‘one.’ Fifth question: If ordinary persons and noble ones differ within time, yet here it is only generally called ‘one,’ how is it that within the location, where pure and defiled differ, a specific place is stated? Answer: In location there are only pure and defiled, so marking the place can be definitively known; whereas within time, the myriad classes vary without a fixed standard, so it is only spoken of as ‘one.’ In a single assembly, the capacities, suitability, ordinary or noble, superior or inferior, sharp or dull, long or short, have many differences that cannot be definitively standardised. Therefore, the location can be definitively stated, while the time is only generally called ‘one.’ > — English (machine translation) (machine translation) - [Previous: 1.13](https://indike.org/pramana/in.bauddha.taisho.2733.1.13) - [Next: 1.15](https://indike.org/pramana/in.bauddha.taisho.2733.1.15) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2733.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2733~en-mt.1.14) — English, machine translation ## Linked texts (7) - [妙法蓮華經玄贊](https://indike.org/pramana/in.bauddha.taisho.1723.1.63) — Classical Chinese - [說無垢稱經疏](https://indike.org/pramana/in.bauddha.taisho.1782.1.26) — Classical Chinese - [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709.1.54) — Classical Chinese - [仁王經疏](https://indike.org/pramana/in.bauddha.taisho.1708.1.33) — Classical Chinese - [阿彌陀經通贊疏](https://indike.org/pramana/in.bauddha.taisho.1758.1.39) — Classical Chinese - [觀彌勒上生兜率天經贊](https://indike.org/pramana/in.bauddha.taisho.1772.1.27) — Classical Chinese - [金剛般若經疏](https://indike.org/pramana/in.bauddha.taisho.2741.1.13) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2733.1.14](https://indike.org/pramana/in.bauddha.taisho.2733.1.14) · Pramāṇa