大方廣佛華嚴經隨疏演義鈔 17.83

17.83

Beginning from the commentary's 'expounded constantly and eternally', the second part wards off implicit objections. There are four objections in all: First, one objects: 'The doctrinal purport of the Avataṃsaka is the perfect interpenetration of time and place; if it must pass through three time periods, how could it penetrate the profound import?' Therefore, this explains: 'Expounded constantly and eternally, its expounding has no cessation. If it were not spoken in a later time, how could it be called constant exposition?' Second, one objects: 'The Tathāgata's complete voice expounds suddenly; why must there be three periods before exhausting the subtle depths?' Therefore, this resolves it: 'Although he can expound suddenly, to signify the shallowness and depth of the teaching, three periods are necessary.' Third, one objects: 'If it signifies three periods, with one period per each seven-day phase within the three seven-day periods, that would suffice to establish the signification; why is a later time necessary?' Therefore, this answers: 'During the three seven-day periods, there were not yet śrāvakas, so the unshared teaching could not be displayed; hence a later time was necessary.' Thus the commentary says: 'It also reveals that the two vehicles are cut off from seeing and hearing.' Fourth, one objects: 'The places range through defiled lands and the times do not interpenetrate; how does this accord with the Avataṃsaka's purport of perfect interpenetration?' Therefore, this answers: 'It is precisely in order to interpenetrate different times and defiled lands, such that a single kṣaṇa is itself pure.' Thus the commentary says: 'Although there are different places and distinct times, they are also not separated from one another', and so forth.