大方廣佛華嚴經隨疏演義鈔 1.24

1.24

疏「無違後際，暢九會於初成」者，四明說經時，即始成正覺時。然有兩說，各是一師之義，以無違兩字會通。謂菩提流支，則以前五會是初成即說，以經初云始成正覺故、三天皆云不起而昇故；第六會已下是第二七日後說，以別行《十地經》初云「婆伽婆成道未久第二七日」故；例此則第九一會在後時說，以有身子、祇樹等故。賢首則以初成頓說九會之文。今會取賢首，既《指歸》云「常恒之說，前後際而無涯，則在後時無過，故云無違後際。後際即通第九會，在後時說故不妨後際，而宣暢九會在於初成。」上來分於三時，約所表故。初成頓演，約圓融故。又分三時者，以法就機故。能頓說者，約佛德能，能頓演故。以初後相即故，故云無違後際，不妨初成頓彰九會。經云「一念即無量劫，無量劫即一念。」故晉經〈十住品〉云「過去無量劫，安置未來今。未來無量劫，迴置過去世。非長亦非短，解脫人所行。」多劫不乖剎那，初成豈妨後際？上之二段，廣如教緣中辨。

Regarding the commentary's phrase, 'Without contradicting the later limit, expounding the nine assemblies at the moment of initial attainment': this fourth [point] clarifies the time of the sūtra's preaching, which is the time of newly realizing right awakening. However, there are two theories, each representing the doctrine of a different master, which are harmonized through the two words 'without contradicting.' That is, Bodhiruci held that the first five assemblies were preached right upon the initial attainment, because the start of the sūtra states 'newly realized right awakening,' and the three heavens all say 'without rising, ascending [to the heavens]'; from the sixth assembly onward, they were preached after the second seven-day period, because the beginning of the separately circulated Daśabhūmika-sūtra says, 'Not long after the Bhagavān attained the Way, in the second seven-day period'; by analogy with this, the ninth assembly was preached at a later time, because it mentions Śāriputra, the Jetavana grove, and so forth. Xianshou, however, took the texts of the nine assemblies to have been preached suddenly upon the initial attainment. Here, harmonizing and adopting Xianshou's [view], since the Zhigui states: 'Being an ever-constant preaching, the prior and posterior limits are boundless, and thus there is no fault in its being in a later time,' this is why it says, 'without contradicting the later limit.' The later limit applies to the ninth assembly: because its being preached in a later time does not obstruct the later limit, yet the preaching and expounding of the nine assemblies takes place at the initial attainment. The above division into three periods was in terms of what is symbolized. The sudden preaching at the initial attainment is in terms of perfect interpenetration. Furthermore, the division into three periods is by adapting the teaching to the faculties of beings. Being able to preach suddenly is in terms of the Buddha's virtuosic capacity, being able to expound suddenly. Because the initial and the later are mutually identical, it is therefore said, 'without contradicting the later limit,' which does not obstruct the sudden manifestation of the nine assemblies at the initial attainment. A sūtra says: 'A single thought-moment is immeasurable kalpas, and immeasurable kalpas are a single thought-moment.' Thus the Jin translation of the 'Daśavyavasthāna-parivarta' says: 'Placing immeasurable kalpas of the past / into the future and present; / returning immeasurable kalpas of the future / and placing them into the past; / neither long nor short, / this is the practice of the liberated person.' When many kalpas do not contradict a single instant, how could the initial attainment obstruct the later limit? The two passages above are explained at length in the section on the circumstances of the teaching.