[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華玄論](https://indike.org/pramana/in.bauddha.taisho.1720) › 10.88 # 法華玄論 10.88 法華玄論 10.88 - **Language:** Classical Chinese ### [10.88](https://indike.org/pramana/in.bauddha.taisho.1720.10.88) 答：有同有異。同者並以神通應感弘道利人也。又同明菩薩位行門，以菩薩為佛事也。又同就人門說法華也。同是他方大士，來影嚮釋迦，共利物弘道也。所言異者，略明十一義：一者名題不同。妙音但有人名，觀音人法兩舉也。妙音從能受名；觀音能所合目，觀是能觀之智，世音為所觀之境也。又妙音以德益物，觀音用名為佛事。〈妙音品〉不釋妙音之名，〈觀音品〉辨觀音之號也。二者所對人異。說妙音對華德、文殊，說觀音對無盡意、持地也。三者來義有異。妙音東土而來，觀音西方而至。妙音被召而方至臻，觀音不召而來。妙音有來有去，觀音不明來去。妙音則後集，觀音則前來也。四者語默異。妙音則語，謂聖說法；觀音默，謂聖默然。五者動靜異。妙音現神通，謂不動動方便；觀音不現神通，動不動善巧。六者因果異。〈妙音品〉明其往因，說現所得果；觀音但明現德，不說往因。七者略廣異。妙音現身說法則廣，故有六道之身；觀音則略，故無地獄餓鬼之身也。八者有無異。說妙音無挌量，說觀音則有挌量。說妙音無供養，說觀音則有供養。九者利益異。說妙音則利益多，故他方此土得益；說觀音但利益此土。說妙音利益則深，故有得法華三昧及無生忍；說觀音利益則淺，但云發菩提心。十者妙音不明紹尊，觀音敘其補處。十一者不明妙音已成正覺，觀音則是往古如來。 > Answer: There are similarities and there are differences. As for similarities: both use supernormal powers to respond to capacities, propagating the Path and benefiting people. Moreover, they both equally illuminate the approach of the bodhisattva's stage and practice, making the bodhisattva perform the Buddha's work. Moreover, they both preach the Lotus Sūtra with reference to the approach of persons. Both are great beings from other lands who come to mirror and support Śākyamuni, jointly benefiting beings and propagating the Path. As for differences, eleven points are briefly explained: First, their titles are different. Gadgadasvara presents only the person's name, while Avalokiteśvara raises both person and dharma. Gadgadasvara receives his name from capability; Avalokiteśvara combines capability and object, where 'observing' (avalokita) is the wisdom capable of observing, and 'the sounds of the world' (svara) is the objective realm that is observed. Furthermore, Gadgadasvara benefits beings through virtue, while Avalokiteśvara uses his name to perform the Buddha's work. The 'Gadgadasvara Chapter' does not explain the name of Gadgadasvara, whereas the 'Avalokiteśvara Chapter' discerns the title of Avalokiteśvara. Second, the persons they address are different. The preaching of Gadgadasvara addresses Padmaśrī and Mañjuśrī, while the preaching of Avalokiteśvara addresses Akṣayamati and Dharaṇīṃdhara. Third, their manner of coming differs. Gadgadasvara comes from the eastern land, while Avalokiteśvara arrives from the western direction. Gadgadasvara arrives only after being summoned, while Avalokiteśvara comes unsummoned. Gadgadasvara has coming and going, while Avalokiteśvara does not explain coming and going. Gadgadasvara gathers later, while Avalokiteśvara comes earlier. Fourth, their speech and silence differ. Gadgadasvara speaks, which is the noble preaching; Avalokiteśvara is silent, which is noble silence. Fifth, their movement and stillness differ. Gadgadasvara manifests supernormal powers, which is the skillful means of moving while unmoved; Avalokiteśvara does not manifest supernormal powers, which is the skillfulness of not moving while moving. Sixth, cause and effect differ. The 'Gadgadasvara Chapter' explains his past causes and speaks of his presently obtained fruit; Avalokiteśvara explains only present virtues without speaking of past causes. Seventh, brevity and expansiveness differ. Gadgadasvara's manifesting bodies and preaching the Dharma is expansive, and thus includes bodies of the six destinies; Avalokiteśvara is brief, and thus lacks bodies of the hells and hungry ghosts. Eighth, presence and absence differ. Preaching of Gadgadasvara has no assessment of merit, while preaching of Avalokiteśvara has assessment of merit. Preaching of Gadgadasvara has no offerings, while preaching of Avalokiteśvara has offerings. Ninth, their benefits differ. Preaching of Gadgadasvara brings many benefits, so both other lands and this land obtain benefit; preaching of Avalokiteśvara benefits only this land. Preaching of Gadgadasvara brings deep benefits, so there are those who attain the Lotus Samādhi and the forbearance of the non-arising of dharmas; preaching of Avalokiteśvara brings shallow benefits, merely stating that they generate the bodhicitta. Tenth, Gadgadasvara is not explained as succeeding the Honoured One, while Avalokiteśvara is narrated as one in the position of succession. Eleventh, it is not explained that Gadgadasvara has already accomplished correct enlightenment, whereas Avalokiteśvara is a tathāgata of ancient times. > — English (machine translation) (machine translation) - [Previous: 10.87](https://indike.org/pramana/in.bauddha.taisho.1720.10.87) - [Next: 10.89](https://indike.org/pramana/in.bauddha.taisho.1720.10.89) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1720.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1720~en-mt.10.88) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1720.10.88](https://indike.org/pramana/in.bauddha.taisho.1720.10.88) · Pramāṇa