金剛般若經疏 1.12

1.12

經一時　演曰。第三時成無非時失。初明如實義。次□敘異解。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。於一時中在某處說如是。涅槃經云。我於一時在迦尸國。我於一時在恒河尸首林等。功德論云。一時者說此經時。餘時復說無量經故。金剛佛論意同此說。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期說聽究竟名為一時。以為騰人得陀羅尼。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。即是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。前簡說餘時。後簡說聽前後時。次敘異釋者。長耳三藏解有三種。一分段流轉時。二不思議變易時。上二即二種生死。三假名時。假名時有三。一迦羅時。二三摩耶時。三世依布時。迦羅時者。此云別相時。如制戒律。大戒時聞。不戒時不聞。出家時聞。在家時不聞。國之得聞餘人不得聞。三摩耶時者。此云破邪見時。謂五部阿含九分達磨不簡白黑一切得問。此二與智論同世流布者。即是世人語法如言一時。在恒河岸等。令依破邪見及世流布時故名一時。

Sūtra: “At one time.” Exposition: The third establishes the time, free from the fault of an untimely occasion. First, the true meaning is explained. Next, […] different explanations are recounted. Finally, there is discernment through questions and answers. In explaining the true meaning: when the Buddha preached the manifold sūtras, there were many times, earlier and later; here it specifically points to the time when this text was preached. At one time, in a certain place, he spoke thus. The Nirvāṇa Sūtra says: “At one time I was in the country of Kāśī; at one time I was in the Śmaśāna forest by the Ganges,” and so on. The Guṇaprabha Treatise states: “‘At one time’ means the time when this sūtra was preached, because at other times he further preached immeasurable sūtras.” The Vajra Buddha Treatise agrees in meaning with this explanation. Question: Characters, names, and sentences are preached and heard over many times; how can one say “one”? Answer: The Buddhabhūmyupadeśa states: “This refers to uninterrupted instant-by-instant succession, the culmination of preaching and hearing being collectively called ‘at one time.’ Were it not so, since characters, names, and sentences have different times of preaching and hearing, how could one say ‘one’?” That treatise intends to say: without inquiring into the length of time, the culmination of one period of preaching and hearing is collectively called “at one time.” Moreover, for extraordinary persons who have attained dhāraṇī or purified ear-faculties, they are able to preach and receive in the space of an instant; this is also called “one,” not merely in succession. The treatise further explains: “Or, because there is no difference in the period when they encounter each other, it is called ‘at one time’”; this is the meaning of the preacher and the listener meeting together at the identical time. Exposition: That treatise has two meanings: 1. Taking the culmination of preaching and hearing as “at one time”; 2. Taking the encounter of preaching and hearing as “at one time.” The former excludes other times of preaching; the latter excludes different times before and after preaching and hearing. Next, recounting different explanations: the Tripiṭaka Master of the Long Ears explains three kinds: 1. the time of partitioned transmigration; 2. the time of inconceivable transformation; the above two are the two kinds of birth-and-death; 3. the nominal time. Nominal time has three kinds: 1. kāla time; 2. samaya time; 3. worldly conventional time. As for kāla time, this is translated as “time of distinct characteristics”: as in instituting the precepts, heard at the time of the great precepts, not heard when not taking the precepts; heard when renouncing household life, not heard when at home; heard in a state when permitted, while other people cannot hear it. As for samaya time, this is translated as “time of destroying false views”: namely, the five divisions of the Āgamas and the ninefold Dharma, where all are permitted to hear without distinguishing lay and monastic. These two are the same as in the Mahāprajñāpāramitopadeśa. Worldly conventional time is precisely the worldly manner of speech, as in saying “at one time by the banks of the Ganges,” and so on. Now, relying on the time of destroying false views and the worldly conventional time, it is called “at one time.”