大方廣佛華嚴經隨疏演義鈔 90.26

90.26

疏「既云已經多劫則不定始成」者，即此段初半偈，經云「或見釋迦成佛道，已經不可思議劫。」所以疏中牒此言者，遮天台師之謬釋也。謂彼學者多云：《華嚴》雖則玄妙，而有二事不如《法華》：一兼別義，是故不說聲聞作佛；二說如來始成正覺，不說本師壽量久成。故疏中指此經文，即是此經說久成處。若以此後不得該前，則《法華．壽量》不能該於我始坐道場者於三七日思惟等迹。就彼師以久成為本、始成為迹，今經之本則非古非今，若就迹門則能今能久。生公亦云：「是以極設長壽言，伽耶是之。若伽耶是者，非復伽耶。伽耶既非，彼長安獨是乎？長短斯非，則所以長短存焉。」誠為妙悟。不說聲聞得作佛者，約不共義，既不厭捨，曾何棄之？況一成一切成，無一眾生不具佛智。善須得意，勿雜釋經。

In the commentary, “Since it says ‘already having passed through many kalpas,’ it is not definitively newly attained” refers to the first half-verse of this section, where the sūtra says: “Or seeing Śākya attain the Buddha path, / having already passed through inconceivable kalpas.” The reason the commentary cites these words is to refute the mistaken interpretation of the Tiantai masters. Many of those scholars say: Although the Avataṃsaka is profound and wondrous, it is inferior to the Lotus Sūtra in two respects: first, it combines distinct teachings, and for that reason does not speak of śrāvakas attaining Buddhahood; second, it speaks of the Tathāgata newly attaining true enlightenment, and does not speak of our Teacher's lifespan being attained in the distant past. Therefore, the commentary points to this sūtra text as the place where this sūtra speaks of attainment in the distant past. If what comes after cannot encompass what went before, then the “Lifespan” [chapter] of the Lotus could not encompass traces such as “When I first sat at the site of enlightenment, contemplating for three seven-day periods.” According to that master, attainment in the distant past is the fundamental source (ben) and newly attaining is the trace (ji); in our present sūtra, the fundamental source is neither ancient nor present, and in terms of the trace gate, it can be present and can be distant. Master Daosheng also said: “Therefore, expressing speech of an ultimate long life, Gayā is it. If Gayā is it, it is no longer Gayā. Since Gayā is not it, is that Chang’an alone it? Since both long and short are not it, that whereby long and short exist is preserved.” This is truly a wondrous awakening! As for not speaking of śrāvakas attaining Buddhahood, this is said in terms of the non-common meaning; since they are not loathed and abandoned, when were they ever cast aside? Moreover, when one attains, all attain; there is not a single sentient being who does not possess the Buddha's wisdom. One must skillfully grasp the meaning and not interpret the sūtra haphazardly.