法華遊意 1.33

1.33

四者、欲說三淨法門故說此經。然眾生本性寂滅未曾垢淨，雖非垢淨，於眾生顛倒是故成垢，但此垢重眾生不可頓拔，故諸佛菩薩漸漸出之，所以開三淨之教：一者以五戒十善淨於三塗；次說二乘以淨三界；後明一道以淨二乘。以三塗為重苦，三界為中苦，變易為下苦，故說三門以淨其三垢。三垢既滅則三淨亦忘，故說此經也。然說三淨為止三垢，垢若不留淨亦便息，了悟諸法本性寂然未曾垢淨，乃入於佛慧直至道場也。

Fourth, desiring to preach the Dharma gate of the three purifications, he therefore preached this sūtra. Yet the fundamental nature of sentient beings is tranquil and has never been defiled or pure. Although not defiled or pure, due to the inversion of sentient beings, it therefore becomes defilement. But as this defilement is heavy, sentient beings cannot be suddenly extricated; therefore the Buddhas and bodhisattvas gradually deliver them. For this reason they opened the teaching of the three purifications: first, purifying the three bad destinies by means of the five precepts and ten good deeds; next, preaching the two vehicles to purify the three realms; finally, clarifying the single Way to purify the two vehicles. Taking the three bad destinies as heavy suffering, the three realms as middling suffering, and inconceivable transformation as light suffering, they therefore preached the three gates to purify their three defilements. When the three defilements are extinguished, the three purifications are also forgotten; therefore he preached this sūtra. Now, preaching the three purifications is for the sake of stopping the three defilements; if defilement does not remain, purification likewise ceases. Thoroughly awakening to the fact that all dharmas in their fundamental nature are tranquil and have never been defiled or pure, one then enters the buddha-jñāna and goes directly to the bodhimaṇḍa.