華嚴一乘教義分齊章 1.74

1.74

第二、時處俱異者，由與一乘不即義故，時處俱別也。或三七日後說，如《法華經》；或六七日後說，如《四分律》及《薩婆多論》說；或七七日乃說，如《興起行經》；或八七日乃說，如《十誦律》說；或五十七日後說，如《大智論》說；或一年不說法，經十二年方度五人，如《十二遊經》說。有人解云：《智論》五十七日者，即五十箇七日，與《十二遊經》一年同也。以此等教證，當知三乘小乘教，並非第二七日說，由與一乘教差別故，隨機宜故，餘可準知。

Second, as for both time and place being different: due to the meaning of not being identical with the One Vehicle, time and place are both distinct. It was preached either after three seven-day periods, as in the Saddharmapuṇḍarīka-sūtra; or after six seven-day periods, as in the Dharmaguptaka-vinaya and the *Sarvāstivāda-śāstra; or after seven seven-day periods, as in the Xingqi xing jing; or after eight seven-day periods, as in the Daśādhyāya-vinaya; or after fifty-seven days, as in the Mahāprajñāpāramitopadeśa; or he did not preach the Dharma for one year, and only after twelve years delivered the five persons, as in the Shi'er you jing. Someone has explained: the fifty-seven days in the Mahāprajñāpāramitopadeśa means fifty periods of seven days, which is the same as the one year in the Shi'er you jing. Through these scriptural testimonies, one should know that the teachings of the Three Vehicles and Hīnayāna were not preached in the second seven-day period. Because of their distinction from the One Vehicle teaching, and because they accord with the appropriateness of the faculties, the rest can be understood by analogy.