法華遊意 1.39

1.39

〈信解品〉云「長者居師子坐，眷屬圍遶羅列寶物」，即指《花嚴》根本教也；「喚子不得，故密遣二人，脫珍御服著弊垢衣」，謂隱一說三，謂枝末教也。如富長者知子志劣，柔伏其心乃教大智，謂攝末歸本教。又〈譬喻品〉云，如彼長者雖復身手有力而不能用之，但以慇懃方便勉濟諸子火宅之難，然後各與珍寶大車。初句謂隱根本，次句謂起枝末，後句謂攝末歸本，即三輪分明之證也。

The chapter ‘Faith and Understanding’ says: “The elder sat upon a lion seat, surrounded by his retinue, with precious things laid out”—this refers to the fundamental teaching of the Avataṃsaka. “Unable to call his son back, he therefore secretly dispatched two men, took off his fine robes and ornaments, and put on ragged and filthy clothes”—this refers to concealing the one and preaching the three, which means the branch teaching. Just as the wealthy elder knew his son’s disposition was low and inferior, and tamed his mind before teaching him the great wisdom, this refers to the teaching that gathers the branches back to the root. Furthermore, the ‘Parable’ chapter says that although that elder had strength in his body and hands, he could not use it, but only with earnest upāya urged and saved his sons from the disaster of the burning house, and afterwards gave each of them a great cart of rare jewels. The first phrase refers to concealing the root, the next phrase refers to giving rise to the branches, and the final phrase refers to gathering the branches back to the root; these are clear proofs of the three turnings of the wheel.