華嚴經探玄記 1.43

1.43

十唐江南印法師、敏法師等立二教：一釋迦經，名屈曲教，以逐機性隨計破著故，如《涅槃》等。二盧舍那經，名平道教，以逐法性自在說故，如《華嚴》等。彼師釋此二教略有四別：一主異，謂彼釋迦化身所說，此是舍那十身所說。二處異，謂彼說在娑婆世界木樹草座，此說在於蓮華藏世界寶樹金座。三眾異，彼與聲聞及菩薩說，此唯菩薩極位同說。四說異，謂彼但是一方所說，此要該於十方同說。廣釋如彼《華嚴疏》中。

Tenth, Dharma Master Yin, Dharma Master Min, and others of Jiangnan under the Tang dynasty established two teachings: First, the sūtras of Śākyamuni are called the crooked teaching, because they adapt to the capacities and natures [of beings] and break attachments according to their imputations, as in the Nirvāṇa Sūtra and others. Second, the sūtras of Rocana are called the straight-path teaching, because they are expounded with unimpeded mastery in accord with the dharmatā, as in the Avataṃsaka Sūtra and others. Those masters explained four brief differences between these two teachings: First, a difference in teacher: the former is spoken by the nirmāṇakāya Śākyamuni, whereas the latter is spoken by the ten bodies of Rocana. Second, a difference in place: the former was spoken in the Sahā world under a wooden tree on a grass seat, whereas the latter was spoken in the Padmagarbha-lokadhātu under a jewel tree on a golden seat. Third, a difference in audience: the former was spoken to śrāvakas and bodhisattvas, whereas the latter was spoken exclusively with bodhisattvas of the utmost rank. Fourth, a difference in exposition: the former was spoken only in a single direction, whereas the latter must be spoken comprehensively and identically in the ten directions. The extensive explanation is as found in their Commentary on the Avataṃsaka Sūtra.