In terms of the Dharma-body theory, the two versions of the Avataṃsaka-sūtra relate bodhisattva practice with Samantabhadra as the transformation body, while the Lotus Sutra emphasizes, rather, the role of the transformation body and links it to worldly benefits. In the Fa-hua i su (Commentary on the Lotus Sutra; T. 34:631b), Chi-ts’ang writes:

There are many teachings about Samantabhadra. Just as we can generalize Avalokiteśvara as the teaching of compassion, we can call Samantabhadra the all-pervasive [p’u-pien] teaching. P’u has two meanings. One is the p’u of the Dharma body, which reaches all places. The Dharma bodies of the buddhas of the three worlds [past, present, and future] are all the Dharma body of Samantabhadra. Thus the Avataṃsaka[-sūtra] says: “Samantabhadra is physically like empty space. He depends on suchness not on a buddha land.”

The second is the p’u of the transformation body. This body appears everywhere in the ten directions, manifesting according to need. The transformation bodies of the buddhas in the three worlds and the ten directions are all the transformation body of Samantabhadra, and they all function as Samantabhadra corresponding to the needs of living beings. The Ta-chih-tu lun says: “Samantabhadra does not speak of the place where he dwells. If he did he would have to say in all worlds.” This is proof.