法華遊意 1.43

1.43

In the past, both the southern regions and the north said: the Avataṃsaka is the ultimate teaching, while the Lotus Sūtra is an incomplete discourse. I now say this is not so. This sūtra explains that the initial ekayāna was unable to save the son, whereas the later clarification of the ekayāna was able to save the son. Although there is indeed a difference in the sense of being able and not being able, there is no difference at all between the initial and the later ekayāna. If the later preaching of the ekayāna, through which he was finally able to save the son, were an incomplete teaching, then the initial preaching of the ekayāna, through which he was unable to save the son, would also be an incomplete teaching. If the initial inability to save the son made it an incomplete teaching, then the buddhas, upon appearing in the world, would merely wish to transform sentient beings with an incomplete Dharma; this would contradict the original intention of the buddhas and violate the affection between father and son. Now I explain that the Lotus Sūtra and the Avataṃsaka have points of identity and points of difference. What is called identity is because they clarify the purity of the single path and the great wisdom of equality. The chapter ‘Emerging from the Earth’ says: “When these sentient beings first saw my body and heard what I preached, they immediately believed and accepted it, entering into the buddha-jñāna, except for those who had previously cultivated and studied the small vehicle; people such as these I now also cause to hear this sūtra and enter into the buddha-jñāna.” Buddha-jñāna is precisely the great wisdom of equality; therefore we know that the Avataṃsaka and the Lotus Sūtra are equally called the great wisdom of equality, and the knowledge and vision of the buddhas have no difference. What is called difference is briefly explained in five ways: First, the difference in the teacher who transforms. The teacher in the Avataṃsaka is mostly named Rocana, whereas the teacher in the Lotus Sūtra is called Śākyamuni. Furthermore, the Avataṃsaka was preached by a single buddha, whereas the Lotus Sūtra was preached with all his emanated buddhas universally gathered together; the Avataṃsaka was preached by bodhisattvas, whereas the Lotus Sūtra was preached by the Buddha himself. Second, there is a difference in the assemblies of disciples. The Avataṃsaka was preached for direct bodhisattvas, whereas the Lotus Sūtra was preached for people who turn from the small to enter the great. The Avataṃsaka was preached purely for bodhisattvas, whereas the Lotus Sūtra was preached mixedly for people of the five vehicles. The Avataṃsaka was preached suddenly for bodhisattvas, whereas the Lotus Sūtra was preached gradually for bodhisattvas. Third, the difference in time. The Avataṃsaka initially preached the ekayāna, whereas the Lotus Sūtra ultimately clarifies the final truth. Fourth, the difference in teaching approach. Directly preaching the great path of equality of the ekayāna without refuting anything is called the Avataṃsaka teaching; this sūtra refutes the stubborn adherence to the triyāna and only then enables them to return to the single culmination. Fifth, the difference regarding location. The Avataṃsaka was preached in seven locations and eight assemblies, whereas this sūtra was preached in one location and one assembly.