法華文句記 4.155

4.155

答中云「華嚴末席」者，此且一往寄結集說。舊《經》三十七云：「時舍利弗祇園林出，不見如來自在莊嚴變化及師子吼妙功德等，不見諸大菩薩眷屬，亦無智眼能見覺知及生意念，亦不樂說不能讚歎，以聲聞人出三界故。」此即如聾如瘂之文，於彼末會即當漸初。然亦寄於娑婆一期設化漸教，以說用通今意。應知華嚴盡未來際，即是此經常在靈山，何殊十方更互主伴？至第三十八〈入佛境界品〉「文殊從善住閣出，與諸天龍等至如來所頭面禮足，設供養已辭遊南方。時舍利弗承如來力，見文殊師利從祇洹出，而作是念：今與俱行。時舍利弗有六千弟子，從自房出禮佛足已，至文殊所。此六千等皆新出家，已曾親近過去諸佛，皆是文殊之所化度。舍利弗為諸比丘廣讚文殊，文殊語諸比丘：汝等善能成就十種大心，則得佛地況菩薩地？」自古共云「華嚴時長」，若爾，乃是結集後教，至般若來方可得云「令諸比丘成十大心」，此乃義當轉教時也。結此等意入華嚴中，故云「時長」。當知以法界論之無非華嚴，以佛慧言之無非法華，道理雖爾，若約次第部類不便，則鹿苑諸教皆應結取，但是大小不同、機見不等，故令教主說亦不一。驗舍利弗已有六千弟子，故似方等般若教時，何但鹿苑耶？今文復云「未破小執」，即似鹿苑之始，準下釋〈信解品〉中長者之文，但是機見著脫前從，今亦且寄漸教大末小初為釋「今諸佛」至「簡遣」者，以無密教同席益故。今欲滅化城、廢草庵，乃是一化之等體，此尚於小起增上慢，況能大益耶？故大此人正宜令去。「若去住俱謗」等者，聞略不謗聞廣必謗，故云「去則有益」。故毒鼓二義謗及不謗，前聞略說已成不謗，毒鼓之因何須更加成謗因耶？二因無別加謗墮苦，不作謗因或於涅槃得當機益，若加謗者多失近利，故任其去以存近益。喜根慈故令遠得益與其樂種，如來悲故護令不謗拔其當苦。

As for what the reply states regarding 'the final session of the Avataṃsaka,' this is spoken for the time being from the preliminary perspective of the compilation. The old translation of the sūtra, in fascicle thirty-seven, says: 'At that time Śāriputra left the Jetavana grove, and did not see the Tathāgata's sovereign adornments, transformations, and wondrous virtues of the lion’s roar, nor did he see the retinue of great bodhisattvas, nor did he possess the eye of wisdom capable of seeing, perceiving, or producing thoughts; nor did he delight in speaking or [was he able to] praise them, because the śrāvakas had exited the three realms.' This is precisely the passage about being like the deaf and the mute, which at that final assembly corresponds to the beginning of the gradual [teaching]. However, it also draws on the gradual teaching of the single lifetime of transforming [beings] established in the sahā-world in order to speak of it so as to make it compatible with the present intention. One should know that the Avataṃsaka exhausts the limits of the future, which is none other than this sūtra being constantly on Vulture Peak—how does it differ from the reciprocal hosting and accompanying throughout the ten directions? Coming to Chapter Thirty-Eight, the 'Chapter on Entering the Realm of the Buddhas,' [it states]: 'Mañjuśrī emerged from the Well-Abiding Chamber, and together with the devas, nāgas, and others, went to the place of the Tathāgata, bowed his head to the feet [of the Buddha], and having made offerings, took his leave to travel to the south. At that time Śāriputra, by the Buddha's spiritual power, saw Mañjuśrī leaving the Jetavana, and conceived this thought: "I shall now travel together with him." At that time Śāriputra had six thousand disciples, who came out from their own rooms, bowed to the Buddha's feet, and went to Mañjuśrī's place. These six thousand were all newly ordained; they had already drawn close to past buddhas and were all transformed and delivered by Mañjuśrī. Śāriputra extensively praised Mañjuśrī for the sake of the monks. Mañjuśrī told the monks: "If you are well able to accomplish the ten kinds of great resolve, then you will attain the buddha-stage, not to speak of the bodhisattva-stage."' Since ancient times all have said, 'The Avataṃsaka period was long.' If so, then it was compiled after the teaching had progressed all the way to Prajñā that one could say 'causing the monks to accomplish the ten great resolves'; this in principle corresponds to the time of turning the teaching over [to the śrāvakas]. Compiling these intentions into the Avataṃsaka is why it is said, 'The period was long.' One should know that if discussed in terms of the Dharma realm, there is nothing that is not the Avataṃsaka; if spoken in terms of buddha-wisdom, there is nothing that is not the Lotus. Although the principle is thus, if viewed according to the inconvenience of successive classifications, then the various teachings of the Deer Park should all be compiled and gathered as well; it is merely that the Mahāyāna and Hīnayāna differ and the capacities and views are not uniform, which caused the Lord of the Teaching to preach non-uniformly as well. Examining the fact that Śāriputra already had six thousand disciples, it resembles the period of the Vaipulya and Prajñā teachings; why would it be only the Deer Park? Now the text also says 'not yet having broken petty attachments,' which resembles the beginning of the Deer Park. Based on the passage concerning the elder in the explanation of the 'Chapter on Faith and Understanding' below, it is merely that the capacities and views clung to or shed what came before and after; now it also provisionally draws on the end of the great and the beginning of the small in the gradual teaching to explain. From 'now the various buddhas' down to 'selecting and dismissing,' it is because there is no benefit of sharing the assembly in the esoteric teaching. Now, wishing to extinguish the conjured city and abolish the thatched hut, this is the uniform essence of the entire conversion; yet toward the lesser they still gave rise to overweening pride—how could they receive great benefit? Therefore, regarding this person, it is truly fitting that they be made to leave. As for 'if leaving and staying both slander,' hearing the summary they do not slander, but hearing the detailed they definitely would slander; hence it is said, 'there is benefit in leaving.' Thus, in the two meanings of the poison drum—slandering and not slandering—having previously heard the brief exposition, non-slander has already been established; why would it be necessary to add further causes of slander to the cause of the poison drum? The two causes have no distinction, yet adding slander causes them to fall into suffering; not creating the cause of slander, they may obtain the benefit of being the intended audience at the Nirvāṇa. If slander is added, they will mostly lose the proximate benefit; therefore, allowing them to leave preserves the proximate benefit. Because of his compassion, Root of Joy caused them to gain long-term benefit and gave them seeds of joy; because of his pity, the Tathāgata protected them so they would not slander, eradicating their imminent suffering.