法華玄論 3.84

3.84

Answer: The Avataṃsaka mostly belongs to the time shortly after the attainment of the Way, when the spiritual capacities and conditions of those of the two vehicles were not yet mature; hence it spoke of them as not yet able to attain buddhahood. Just as at the time of the Vimalakīrti and the Pañcaviṃśati, because the spiritual capacities and conditions of those of the two vehicles were not yet mature, the provisional was not opened; but because the bodhisattvas' conditions for the path were already mature, the real had already been revealed. One cannot say that because the provisional was not yet opened, the real was also not revealed. Second, the Pañcaviṃśati had those of the two vehicles personally speak bodhisattva practice to secretly instruct the two vehicles, whereas the Vimalakīrti Sūtra had bodhisattvas speak bodhisattva practice to secretly instruct the two vehicles; secretly instructing the two vehicles does not go beyond the two approaches of self and other, which is why the two sūtras differ. Third, secretly instructing the two vehicles also has two approaches: first, the Buddha himself secretly instructs, which is the bequeathing of the wealth in the Pañcaviṃśati; second, bodhisattvas secretly instruct, which refers to the Vimalakīrti and so forth. Fourth, regarding the secret instruction of the two vehicles: the two vehicles have two sicknesses. First, they abide in and cling to emptiness and existence; hence the Mahāparinirvāṇa-sūtra states: "People of the two vehicles are termed those with notions of attainment." The Prajñāpāramitā mostly refutes their mind of abiding and clinging, delineating non-abiding and non-attainment. Master Rui's "Preface to the Dàzhìdù lùn" says: "Knowing that stagnating in existence is a peril, the Prajñāpāramitā shines upon it." This is precisely the matter. Second, people of the two vehicles are unable to know the unrestricted and unobstructed functioning; sūtras such as the Vimalakīrti specifically delineate the bodhisattva's unrestricted and unobstructed functioning. Bodhisattvas embody unobstructed dharmas, so their minds possess unobstructed wisdom, their bodies possess unobstructed supernatural powers, and their mouths are equipped with unobstructed eloquence; using these to secretly reproach the two vehicles, they cause them to feel ashamed of their small minds and to aspire toward the great wisdom. These are all broad distinctions.