English
English version: Because of forgetting, this Sutra is expounded. However, expounding the Three Purities is to cease the three defilements. If the defilements do not remain, then purity also ceases. To realize that the nature of all dharmas is inherently tranquil, without ever having defilement or purity, is to enter the wisdom of the Buddha, until the Bodhi-mandala (enlightenment place). Fifth, this Sutra is expounded because it is desired to expound the Three Methods of Gathering. Generally speaking, the teachings imparted by all the sages have three aspects: first, the gate of gathering the heterodox and returning to the orthodox; second, the gate of gathering the different and returning to the same; and third, the gate of gathering the cause and returning to the effect. The gate of gathering the heterodox and returning to the orthodox refers to the fact that before Shakyamuni (name of the Buddha) appeared in the world, there were roughly two kinds of heterodox views: first, sentient beings at home who give rise to love; second, various non-Buddhist views of renunciates; both of these deviate from the orthodox path, so they are called heterodox. Therefore, the ‘Expedient Means’ chapter says: ‘Because of various desires and conditions, they endure all kinds of suffering,’ which refers to the stream of arising love; ‘Entering the dense forest of heterodox views, such as existence and non-existence,’ refers to various non-Buddhists. Furthermore, the ‘Parable’ chapter says that arising love is like a poisonous insect, and various views are likened to evil ghosts. When the Tathagata (another name for the Buddha) appears in the world, he gathers these two heterodox views and returns them to the orthodoxy of the Five Vehicles (human vehicle, deva vehicle, sravaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle). Among these two kinds of people, those who have not heard the Dharma (Buddhist teachings) are accomplished with the roots of goodness of humans and devas; those who have the nature of the Three Vehicles (sravaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle) are gathered with the Three Vehicle teachings. Therefore, it is said that these two heterodox views are gathered and returned to the orthodoxy of the Five Vehicles. Second, the gate of gathering the different and returning to the same refers to the fact that if those who receive the teachings hear the Three Vehicles of the past and suddenly awaken to the One Buddha Vehicle, there is no need to expound the teachings of the Lotus Sutra again; but those of dull faculties, although they have abandoned the two heterodox views, still cling to the differences of the Five Vehicles. Now, it is desired to gather these five differences and return them together to the One Vehicle, which is called the gate of gathering the different and returning to the same. Third, the gate of gathering the cause and returning to the effect refers to the fact that gathering the preceding five differences and returning them together to the One Vehicle is only the practice of the causal ground. Now, in order to enable those who cultivate the causal ground to attain the fruition, the two bodies of the Tathagata, the True Body and the Response Body, are expounded, which is called the gate of gathering the cause and returning to the effect. Before the Lotus Sutra, there was only the first gate. Since this Sutra integrates all teachings, it possesses these three gates. However, clarifying these three gates is intended to connect the path of silent extinction, so that the guests of profound awakening can experience this ultimate state, which has never had heterodoxy or orthodoxy, and where is there any cause or effect? Therefore, these three gates encompass all teachings and gather all principles, like the sky containing all phenomena, like the ocean receiving hundreds of rivers. Sixth, it is desired to expound the Three Kinds of Dharma Wheels (the wheel of turning the Dharma, the wheel of exhorting the Dharma, and the wheel of witnessing the Dharma). --------------------------------------------------------------------------------
Chinese
故说此经。言三种者：一者、根本法轮，二者、枝末之教，三者、摄末归本。根本法轮者，谓佛初成道，花严之会纯为菩萨开一因一果法门，谓根本之教也。但薄福钝根之流不堪于闻一因一果，故于一佛乘分别说三，谓枝末之教也。四十余年说三乘之教陶练其心，至今《法花》始得会彼三乘归于一道，即摄末归本教也。 问： 此经何处有三轮文耶？ 答： 〈信解品〉云“长者居师子坐，眷属围绕罗列宝物”，即指《花严》根本教也；“唤子不得，故密遣二人，脱珍御服着弊垢衣”，谓隐一说三，谓枝末教也。如富长者知子志劣，柔伏其心乃教大智，谓摄末归本教。又〈譬喻品〉云，如彼长者虽复身手有力而不能用之，但以殷勤方便勉济诸子火宅之难，然后各与珍宝大车。初句谓隐根本，次句谓起枝末，后句谓摄末归本，即三轮分明之证也。 问： 初明根本、后明摄末归本，此二何异？ 答： 昔南土北方皆言：《花严》是究竟之教，《法花》是未了之说。今谓不然。此经明初一乘救子不得，后辨一乘救子方得。得与未得义乃有殊，初后一乘更无有异。若后说一乘救子方得遂是不了义教者，初说一乘救子不得亦是不了义教；若初救子不得遂是不了教者，则诸佛 现代汉语译本： 因此宣说此经。所说的三种是指：一是根本法轮，二是枝末之教，三是摄末归本。根本法轮，指的是佛陀最初成道时，在华严法会上，纯粹为菩萨们开示一因一果的法门，这被称为根本之教。但是，福薄钝根的众生无法听闻一因一果的道理，所以在一佛乘的基础上分别宣说三乘，这被称为枝末之教。在四十多年的时间里，宣说三乘之教来陶冶他们的心性，直到《法华经》才开始将这三乘会归于一乘，这就是摄末归本之教。 问： 这部经的什么地方有三轮的说法呢？ 答： 《信解品》中说：‘长者坐在师子座上，眷属围绕，罗列宝物’，这指的是《华严经》的根本教义；‘呼唤儿子，儿子却不回来，所以秘密派遣两个人，脱下珍贵的衣服，穿上破旧的衣服’，这是指隐藏一乘而说三乘，是枝末之教。如同富有的长者知道儿子的志向低劣，用柔和的方法来调伏他们的心性，然后才教导他们大智慧，这就是摄末归本之教。又如《譬喻品》中说，如同那位长者虽然身手有力却不能使用，只是用殷勤方便的方法来帮助众子脱离火宅的灾难，然后各自给予他们珍宝大车。第一句是说隐藏根本，第二句是说兴起枝末，后一句是说摄末归本，这就是三轮分明的证据。 问： 最初阐明根本，后来阐明摄末归本，这两者有什么不同呢？ 答： 过去南方和北方都说：《华严经》是究竟的教义，《法华经》是未了义的说法。现在我认为不是这样。这部经阐明最初的一乘法门无法救度儿子，后来辨明一乘法门才能救度儿子。能救和不能救，意义上是有区别的，最初的一乘和后来的一乘并没有不同。如果后来说一乘才能救度儿子，就是不了义的教义，那么最初说一乘不能救度儿子也是不了义的教义；如果最初救度儿子不成就是不了义的教义，那么诸佛
English
English version: Therefore, this Sutra is expounded. The three types mentioned are: first, the fundamental Dharma wheel; second, the teachings of branches and leaves; and third, the integration of branches and leaves back to the root. The fundamental Dharma wheel refers to when the Buddha first attained enlightenment, at the assembly of the Avatamsaka (Flower Garland) Sutra, he purely expounded the Dharma of one cause and one effect for the Bodhisattvas, which is called the fundamental teaching. However, beings with meager blessings and dull roots are incapable of hearing about one cause and one effect, so based on the One Buddha Vehicle, he separately expounded the Three Vehicles, which is called the teachings of branches and leaves. For over forty years, he expounded the teachings of the Three Vehicles to cultivate their minds, and now, in the Lotus Sutra, he begins to integrate these three vehicles into one path, which is the teaching of integrating branches and leaves back to the root. Question: Where in this Sutra are the three wheels mentioned? Answer: In the ‘Faith and Understanding’ chapter, it says: ‘The elder sits on a lion throne, surrounded by his family, displaying treasures,’ which refers to the fundamental teaching of the Avatamsaka Sutra; ‘Calling his sons, they do not come, so he secretly sends two people, taking off their precious clothes and putting on tattered clothes,’ which refers to concealing the One Vehicle and speaking of the Three Vehicles, which is the teaching of branches and leaves. Just as the wealthy elder knows that his sons' aspirations are inferior, he subdues their minds with gentleness and then teaches them great wisdom, which is the teaching of integrating branches and leaves back to the root. Also, in the ‘Parable’ chapter, it says, like that elder, although he has strength in his body and hands, he cannot use it, but only uses diligent and expedient means to help his sons escape the disaster of the burning house, and then gives each of them precious great carts. The first sentence refers to concealing the root, the second sentence refers to arising the branches and leaves, and the last sentence refers to integrating the branches and leaves back to the root, which is clear evidence of the three wheels. Question: The initial explanation of the root and the later explanation of integrating branches and leaves back to the root, what is the difference between these two? Answer: In the past, both the South and the North said: The Avatamsaka Sutra is the ultimate teaching, and the Lotus Sutra is an incomplete teaching. Now I say it is not so. This Sutra explains that the initial One Vehicle cannot save the sons, and later it clarifies that the One Vehicle can save the sons. The meaning of being able to save and not being able to save is different, but the initial One Vehicle and the later One Vehicle are not different. If the later saying that the One Vehicle can save the sons is an incomplete teaching, then the initial saying that the One Vehicle cannot save the sons is also an incomplete teaching; if the initial failure to save the sons is an incomplete teaching, then all the Buddhas --------------------------------------------------------------------------------
Chinese
出世便欲以不了义法用化群生，便乖诸佛本意、伤父子恩情也。今明《法花》与《花严》有同有异。所言同者，明一道清净平等大慧故。〈踊出品〉云“是诸众生始见我身闻我所说，即便信受入于佛慧，除前修习学小乘者，如是等人我今亦令得闻是经入于佛慧”，佛慧即是平等大慧，故知《花严》与《法花》同名平等大慧，诸佛知见无有异也。所言异者，略明五种：一、化主异。《花严》化主多名卢遮那，《法花》化主称为释迦；又《花严》一佛所说，《法花》则普集分身诸佛说；《花严》则菩萨说，《法花》则佛自说。二者、徒众有异。《花严》为直往菩萨说，《法花》为回小入大人说；《花严》纯为菩萨说，《法花》杂为五乘人说；《花严》顿为菩萨说，《法花》渐渐为菩萨说。三、时节异。《花严》始说一乘，《法花》终明究竟。四、教门异。直说一乘平等大道无所破斥，名为花严教；此经破三乘执固然后始得归于一极也。五、约处异。《花严》七处八会说，此经一处一会说。 问： 《法华》亦有多处多会以不？ 答： 同在灵鹫山，故唯有一处；而约前后凡有净秽三时：初分之经在秽土中说；〈见塔品〉已去竟于〈属累〉第二分经在净土中说；〈神力〉一品十方通为一土中，合在 现代汉语译本：如果刚出世就想用不了义的法来教化众生，就违背了诸佛的本意，也伤害了佛与众生之间的恩情。现在说明《法华经》（Saddharma Puṇḍarīka Sūtra）与《华严经》（Avataṃsaka Sūtra）的相同与不同之处。相同之处在于，都阐明了一道清净平等的大智慧。《踊出品》（Yǒngchū Pǐn）中说：‘这些众生最初见到我的身形，听到我所说的法，就立即信受，进入佛的智慧，除了先前修习小乘佛法的人。像这样的人，我现在也让他们听闻这部经，进入佛的智慧。’佛的智慧就是平等的大智慧，所以知道《华严经》与《法华经》都名为平等大智慧，诸佛的知见没有差别。不同之处，简略说明五种：一、教化之主不同。《华严经》的教化之主多名为卢舍那（Locana），《法华经》的教化之主称为释迦（Śākyamuni）；而且《华严经》由一佛所说，《法华经》则普集分身诸佛来说；《华严经》由菩萨说，《法华经》则佛亲自说。二、徒众不同。《华严经》是为直接趋向大乘的菩萨说，《法华经》是为回小向大的修行者说；《华严经》纯粹是为菩萨说，《法华经》则混合为五乘人说；《华严经》顿超直入，为菩萨说，《法华经》渐渐引导，为菩萨说。三、时节不同。《华严经》最初就说一乘佛法，《法华经》最终阐明究竟圆满。四、教门不同。直接阐述一乘平等大道，没有破斥，名为华严教；此经破除三乘的执着，然后才能归于一乘。五、处所不同。《华严经》在七处八会宣说，此经在一处一会宣说。 问： 《法华经》也有多处多会吗？ 答： 都在灵鹫山（Gṛdhrakūṭa），所以只有一处；而就前后来说，凡有净土、秽土三种时节：初分之经在秽土中说；〈见宝塔品〉（Jità Pǐn）之后直到〈属累品〉（Shǔlěi Pǐn）的第二分经在净土中说；〈神力品〉（Shénlì Pǐn）将十方通为一土，合在一起。