法華文句記 7.38

7.38

「今明」下正釋，此則續前應世已來釋耳。故知勝應在華嚴也。「今經」下破非常住。古人皆云：涅槃明常華嚴法界，法華不明者，不曉部類兼但對帶。垢衣乃是敘昔之說，在昔尚無垢衣之言，何有常住？「所說法相」至「無別」者，今經意在結會始終，設論法相如彼圓說，今非全無文相存略。華嚴部內不出四十二位，依正自在近善知識。今經明位，具如四華，開示悟入，知識具如觀音、妙音、藥王、嚴王，依正具如分別功德、寶塔、神力，但廣略少異舉一例諸，故下疏文十義辯異，且如十方之言，何所不攝？實相之理無事不收，豈迷廣略而失大體？總如《玄》文十妙引諸文證，即其相也。人不見之妄生去取，故此經空無所有等言、諸法實相之說，見佛常在等人、此土不毀等事，堂閣種種莊嚴、眾生種種遊樂，乃至迹門因果諸相，多以《華嚴》文消，算數孔目藏在此典，行頭取與散在諸經，大本若亡徒論小利。

Under "Now we clarify," the correct explanation begins; this continues the previous explanation of "since appearing in the world." Thus we know that the superior response is in the Avataṃsaka. Under "The present sūtra," it refutes impermanence. The ancients all said: "The Nirvāṇa clarifies permanence, the Avataṃsaka the dharmadhātu, and the Lotus does not clarify it." They did not understand that the categories of texts combine, solely present, confront, or bring along [the teachings]. The soiled robe is a narration of the former teaching; in the former [teachings] the words "soiled robe" did not even exist, so how could there be permanence? From "The characteristics of the Dharma expounded" to "no difference": the intention of the present sūtra is to unite and resolve the beginning and end; even if one discusses the characteristics of the Dharma, they are like those expounded in the perfect [teaching], and now they are not completely absent, only that the textual marks are concise and abridged. Within the Avataṃsaka section, it does not go beyond the forty-two ranks, the sovereignty of environmental and primary rewards, and approaching spiritual friends. The present sūtra clarifies ranks fully, as in the four flowers and opening, revealing, awakening to, and entering; the spiritual friends are fully as in Avalokiteśvara, Gadgadasvara, Bhaiṣajyarāja, and Śubhavyūha; environmental and primary rewards are fully as in the Discrimination of Merits, the Jeweled Stūpa, and Spiritual Powers; it is only that extensive and abridged differ slightly, citing one instance to exemplify the rest. Therefore, the commentary below discerns the differences with ten meanings: for example, the words "ten directions"—what do they not encompass? The principle of true character—what phenomenon does it not include? How could one be confused by extensive and abridged and lose the great substance? In general, it is like the ten wonders in the Words and Phrases citing various textual proofs, which are precisely its characteristics. People do not see this and arbitrarily make acceptances and rejections. Therefore, this sūtra's words such as "empty and having nothing," the exposition of the true character of all dharmas, persons such as "seeing the Buddha always present," matters such as "this land is not destroyed," various adornments of halls and pavilions, various plays and amusements of living beings, and even the various marks of cause and effect in the trace gate, are mostly interpreted using the text of the Avataṃsaka. The catalog of tallies is hidden in this scripture; the dispersal of practices is scattered throughout the various sūtras. If the great root is lost, in vain do we discuss petty benefits.