T45n1880_金師子章云間類解
大正藏第 45 冊 No. 1880 金師子章云間類解
No. 1880
金師子章云間類解
晉水沙門凈源述
法非喻不顯。喻非法不生。是故至人。見一真之性匪殊也。故用金師子以況之。見群生之器匪齊也。故用諸法章以導之。富哉。非吾祖賢首垂一乘之文。廓十方之奧。則何以流慈訓世。隨機有授。非天冊聖帝卑萬乘之心。尊三寶之教。則奚能因喻了法。由法達性者乎。然而斯文。禪叢講席莫不崇尚。故其註解。現行於世者殆及四家。清源止觀禪師注之於前。昭信法燈大士解之於后。近世有同號華藏者。四衢昭昱法師。五臺承遷尊者皆有述焉。歷觀其辭。或文煩而義闕。或句長而教非。遂使修心講說二途。方興傳習之志。反陷取捨之情。源不佞。每念雅誥嘗疚於懷。既而探討晉經二玄。推窮唐經兩疏。文之煩者刪之。義之闕者補之。句之長者剪之。教之非者正之。其間法語奧辭。與祖師章旨炳然符契者。各從義類以解之。於時絕筆于云間善住閣。故命題曰云間類解焉。元豐三年歲次庚申四月八日序。
華嚴金師子章 華嚴標所宗經。金師子章正立其名。舉喻顯法。序文備矣。
京大薦福寺沙門法藏述 京即長安漢高祖所都也。大薦福寺。唐中宗所建也。沙
【現代漢語翻譯】 現代漢語譯本
大正藏第 45 冊 No. 1880 金師子章云間類解
No. 1880
金師子章云間類解
晉水沙門凈源述
法若無譬喻則難以顯明，譬喻若無法則無從產生。因此，得道之人，見到唯一真實的自性並無差別，所以用『金師子』來比喻它。見到眾生的根器千差萬別，所以用諸法之章來引導他們。偉大啊！如果不是我的祖師賢首大師垂示一乘教義的文章，開闊十方世界的奧秘，又怎麼能流傳慈悲的教誨於世，隨機施教呢？如果不是天冊金輪聖神皇帝謙卑萬乘之尊的心，尊崇三寶的教義，又怎麼能通過譬喻瞭解佛法，由佛法通達自性呢？然而這篇文章，禪宗叢林和講席都非常崇尚。因此，現今流傳於世的註解大概有四家。清源止觀禪師在前註解，昭信法燈大士在後解釋。近世有同號『華藏』的四衢昭昱法師和五臺承遷尊者都有所著述。縱觀他們的言辭，有的文辭繁瑣而義理缺失，有的語句冗長而教義不正。以致於修心和講說這兩條道路，方才興起傳習的志向，反而陷入取捨的情感。我不才，常常念及先賢的教誨而深感不安。於是探討晉代的經書和二玄之學，推究唐代的經書和兩部疏鈔，刪減文辭的繁瑣之處，補足義理的缺失之處，剪裁語句的冗長之處，匡正教義的偏差之處。其中法語奧妙的辭句，與祖師的章旨明顯符合的，都按照義理類別來解釋。當時在云間善住閣完成此書，所以命名為《云間類解》。元豐三年庚申年四月八日序。
《華嚴金師子章》：『華嚴』標明所宗的經典，『金師子章』正是確立它的名稱。用比喻來顯明佛法，序文中已經完備了。
京大薦福寺沙門法藏述：『京』就是長安，漢高祖所建都的地方。『大薦福寺』是唐中宗所建造的。沙門 English version
T45, No. 1880, The Golden Lion Chapter with Cloud-Dwelling Elucidation
No. 1880
The Golden Lion Chapter with Cloud-Dwelling Elucidation
Composed by Shramana Jingyuan of Jinshui
Dharma is not manifest without metaphor; metaphor does not arise without Dharma. Therefore, the enlightened see that the nature of the one true reality is not different, hence the use of the 『Golden Lion』 (metaphor for the essence of all phenomena). They see that the capacities of sentient beings are not uniform, hence the use of various Dharma chapters to guide them. How magnificent! If it were not for my patriarch, the Venerable Xianshou (a prominent Huayan Buddhist master), who bequeathed the texts of the One Vehicle (Ekayana), expanding the mysteries of the ten directions, how could compassionate teachings be disseminated to the world, teaching according to individual potential? If it were not for the Holy Emperor of the Heavenly Mandate (referring to Empress Wu Zetian) humbling the mind of the myriad chariots (referring to her imperial status), honoring the teachings of the Three Jewels (Buddha, Dharma, Sangha), how could one understand the Dharma through metaphor and attain self-nature through the Dharma? However, this text is highly revered in Chan monasteries and lecture halls. Therefore, there are approximately four extant commentaries in the world. Chan Master Qingyuan Zhiguan commented on it earlier, and Great Scholar Zhaoxin Fadeng explained it later. In recent times, Dharma Master Siqu Zhaoyu and Venerable Chengqian of Mount Wutai, both using the name 『Huazang』 (another name for the Avatamsaka Sutra), have also written about it. Examining their words, some are verbose and lack meaning, while others have long sentences and incorrect teachings. Consequently, the two paths of cultivating the mind and expounding the teachings, just as the aspiration to transmit and learn arises, conversely fall into the emotions of acceptance and rejection. I, Jingyuan, am unworthy, and I am always troubled by the teachings of the ancients. Therefore, I explored the Jin Dynasty scriptures and the Two Profound Theories (referring to Taoist texts), and investigated the Tang Dynasty scriptures and the two commentaries (likely referring to commentaries on the Avatamsaka Sutra). I deleted the verbose parts of the text, supplemented the missing meanings, shortened the long sentences, and corrected the incorrect teachings. Among them, the profound words and phrases of the Dharma, which clearly correspond to the principles of the Patriarch's chapter, are explained according to their respective categories of meaning. At that time, I finished writing in the Shanzhu Pavilion in Yun Jian, so I titled it 『Cloud-Dwelling Elucidation』. Preface on the eighth day of the fourth month of the Gengshen year of Yuanfeng three (1080 CE).
The Avatamsaka Golden Lion Chapter: 『Avatamsaka』 (Huayan) indicates the sutra that is the foundation, and 『Golden Lion Chapter』 precisely establishes its name. Using metaphor to reveal the Dharma, the preface is complete.
Composed by Shramana Fazang of the Great Jianfu Temple in the capital: 『Capital』 (Jing) is Chang'an, the place where Emperor Gaozu of the Han Dynasty established his capital. 『Great Jianfu Temple』 was built by Emperor Zhongzong of the Tang Dynasty. Shramana
【English Translation】 Modern Chinese translation
T45, No. 1880, The Golden Lion Chapter with Cloud-Dwelling Elucidation
No. 1880
The Golden Lion Chapter with Cloud-Dwelling Elucidation
Composed by Shramana Jingyuan of Jinshui
Dharma is difficult to manifest without metaphor; metaphor cannot arise without Dharma. Therefore, enlightened people see that the one true nature is not different, so they use the 'Golden Lion' to metaphor it. Seeing that the capacities of sentient beings are different, they use the chapters of the Dharma to guide them. Great! If it were not for my ancestor, Master Xianshou, who showed the article of the One Vehicle and broadened the mystery of the ten directions, how could he spread the compassionate teachings to the world and teach according to the opportunity? If it were not for the Holy Emperor of the Heavenly Mandate to humble the heart of the myriad vehicles and respect the teachings of the Three Jewels, how could he understand the Dharma through metaphor and reach the nature through the Dharma? However, this article is highly respected in Zen forests and lectures. Therefore, there are about four extant annotations in the world. Zen Master Qingyuan Zhiguan annotated it in the front, and Great Scholar Zhaoxin Fadeng explained it in the back. In recent times, Dharma Master Siqu Zhaoyu and Venerable Chengqian of Mount Wutai, both with the same name 'Huazang', have written about it. Looking at their words, some are verbose and lack meaning, while others have long sentences and incorrect teachings. As a result, the two paths of cultivating the mind and expounding the teachings have just begun to promote the ambition of transmission and learning, but instead fall into the emotions of acceptance and rejection. I am not talented, and I often feel uneasy about the teachings of the sages. Therefore, I explored the scriptures of the Jin Dynasty and the Two Profound Theories, and investigated the scriptures of the Tang Dynasty and the two commentaries, deleting the verbose parts of the text, supplementing the missing meanings, cutting the long sentences, and correcting the incorrect teachings. Among them, the wonderful words and phrases of the Dharma, which clearly correspond to the principles of the Patriarch's chapter, are explained according to their respective categories of meaning. At that time, I finished writing in the Shanzhu Pavilion in Yun Jian, so I named it 'Cloud-Dwelling Elucidation'. Preface on the eighth day of the fourth month of the Gengshen year of Yuanfeng three.
The Avatamsaka Golden Lion Chapter: 'Avatamsaka' marks the sutra of the sect, and 'Golden Lion Chapter' precisely establishes its name. Using metaphor to reveal the Dharma, the preface is complete.
Composed by Shramana Fazang of the Great Jianfu Temple in the capital: 'Capital' is Chang'an, the place where Emperor Gaozu of the Han Dynasty built his capital. 'Great Jianfu Temple' was built by Emperor Zhongzong of the Tang Dynasty. Shramana English translation
T45, No. 1880, The Golden Lion Chapter with Cloud-Dwelling Elucidation
No. 1880
The Golden Lion Chapter with Cloud-Dwelling Elucidation
Composed by Shramana Jingyuan of Jinshui
Dharma is not manifest without metaphor; metaphor does not arise without Dharma. Therefore, the enlightened see that the nature of the one true reality is not different, hence the use of the 'Golden Lion' (metaphor for the essence of all phenomena). They see that the capacities of sentient beings are not uniform, hence the use of various Dharma chapters to guide them. How magnificent! If it were not for my patriarch, the Venerable Xianshou (a prominent Huayan Buddhist master), who bequeathed the texts of the One Vehicle (Ekayana), expanding the mysteries of the ten directions, how could compassionate teachings be disseminated to the world, teaching according to individual potential? If it were not for the Holy Emperor of the Heavenly Mandate (referring to Empress Wu Zetian) humbling the mind of the myriad chariots (referring to her imperial status), honoring the teachings of the Three Jewels (Buddha, Dharma, Sangha), how could one understand the Dharma through metaphor and attain self-nature through the Dharma? However, this text is highly revered in Chan monasteries and lecture halls. Therefore, there are approximately four extant commentaries in the world. Chan Master Qingyuan Zhiguan commented on it earlier, and Great Scholar Zhaoxin Fadeng explained it later. In recent times, Dharma Master Siqu Zhaoyu and Venerable Chengqian of Mount Wutai, both using the name 'Huazang' (another name for the Avatamsaka Sutra), have also written about it. Examining their words, some are verbose and lack meaning, while others have long sentences and incorrect teachings. Consequently, the two paths of cultivating the mind and expounding the teachings, just as the aspiration to transmit and learn arises, conversely fall into the emotions of acceptance and rejection. I, Jingyuan, am unworthy, and I am always troubled by the teachings of the ancients. Therefore, I explored the Jin Dynasty scriptures and the Two Profound Theories (referring to Taoist texts), and investigated the Tang Dynasty scriptures and the two commentaries (likely referring to commentaries on the Avatamsaka Sutra). I deleted the verbose parts of the text, supplemented the missing meanings, shortened the long sentences, and corrected the incorrect teachings. Among them, the profound words and phrases of the Dharma, which clearly correspond to the principles of the Patriarch's chapter, are explained according to their respective categories of meaning. At that time, I finished writing in the Shanzhu Pavilion in Yun Jian, so I titled it 'Cloud-Dwelling Elucidation'. Preface on the eighth day of the fourth month of the Gengshen year of Yuanfeng three (1080 CE).
The Avatamsaka Golden Lion Chapter: 'Avatamsaka' (Huayan) indicates the sutra that is the foundation, and 'Golden Lion Chapter' precisely establishes its name. Using metaphor to reveal the Dharma, the preface is complete.
Composed by Shramana Fazang of the Great Jianfu Temple in the capital: 'Capital' (Jing) is Chang'an, the place where Emperor Gaozu of the Han Dynasty established his capital. 'Great Jianfu Temple' was built by Emperor Zhongzong of the Tang Dynasty. Shramana
門。乃釋子生善滅惡之稱。次二字名諱也。出家傳道翻宣茂德。具如聖宋高僧傳。並唐閻少監碑銘。若夫判五章教道。則隴西美之。于釋論集六重觀門。而河東推之於塔銘耳。抑又遵此章旨而為規式。則雜華圓覺二疏載之詳矣。述者樂記云。明也。鄭玄曰。訓其義也。
初明緣起 夫至聖垂教以因緣為宗。緣有內外之殊。世出世之異故。標第一明諸緣起也。
二辨色空 前明緣起莫逾色空。幻色俗諦。真空真諦。二諦無礙唯一中道。故次辨色空也。
三約三性 空宗。俗諦明有。即遍計依他也。真諦明空。即圓成實性也。故次第三約三性也。
四顯無相 遍計。情有理無。依他。相有性無。圓成。理有情無。性有相無。故次第四顯無相也。
五說無生 前之四門。真俗有無皆成對待。今此一門。唯辨妙性本無增減。故第五說無生。
六論五教 夫妙性無生。超群數而絕朕。然機緣有感。逐根性以類分。故次第六論五教也。
七勒十玄 以義分教。教類有五。前四小大始終漸頓皆偏。今示圓融。故次第七勒十玄也。
八括六相 雲華十玄根于觀門。剛藏六相源乎大經。經觀融通相玄交徹。故第八括六相。
九成菩提 六相遒文。一經奧旨。非情識所窺。唯智眼
【現代漢語翻譯】 現代漢語譯本 門，乃是釋子（佛教徒）生善滅惡的稱謂。後面的兩個字是（某位釋子的）名諱。出家傳道，宣揚美好的德行，詳細情況記載在聖宋《高僧傳》以及唐代閻少監的碑銘中。至於判別五章教義，隴西（某人）讚美他；在釋論中集合六重觀門，河東（某人）在他的塔銘中推崇他。而且遵循這些章節的宗旨作爲規範，在《雜華》和《圓覺》的疏解中有詳細記載。述者（指作者）在《樂記》中說，『明』是闡明的意思。鄭玄說，『訓』是解釋其含義的意思。 初明緣起：至聖（指佛）垂示教誨，以因緣為根本。因緣有內外之分，世間和出世間之別。所以第一章標明諸緣起。 二辨色空：前面闡明緣起，沒有超過色空的。幻色是俗諦，真空是真諦。二諦沒有障礙，唯一是中道。所以第二章辨別色空。 三約三性：空宗，在俗諦中闡明『有』，即遍計所執性、依他起性。在真諦中闡明『空』，即圓成實性。所以第三章概括三性。 四顯無相：遍計所執性，是情有理無；依他起性，是相有性無；圓成實性，是理有情無，性有相無。所以第四章顯現無相。 五說無生：前面的四門，真俗、有無都成為對待。現在這一門，只辨別妙性本來沒有增減。所以第五章說無生。 六論五教：妙性無生，超越了數量，斷絕了痕跡。然而機緣有感應，根據根性來分類。所以第六章論述五教。 七勒十玄：以義理來劃分教義，教義的類別有五種。前面的四種，小乘、大乘、始教、終教、漸教、頓教，都存在偏頗。現在展示圓融，所以第七章概括十玄。 八括六相：雲華（指《華嚴經》）的十玄根源於觀門，剛藏（指金剛藏菩薩）的六相源於《大經》。經和觀融會貫通，相和玄相互交徹。所以第八章概括六相。 九成菩提：六相是精妙的文章，《大經》的奧妙宗旨，不是情識所能窺探的，只有智慧的眼睛
【English Translation】 English version 『Gate』 is a term used by Shramanas (Buddhist practitioners) to describe the generation of good and the elimination of evil. The following two characters are the name of (a certain Shramana). He renounced the household life to propagate the Dharma and spread virtuous deeds, as detailed in the 『Biographies of Eminent Monks of the Holy Song Dynasty』 and the epitaph by Yan Shaojian of the Tang Dynasty. As for distinguishing the five chapters of teachings, Longxi (someone) praised him; in the Shastra collection, he compiled the sixfold contemplation gates, and Hedong (someone) revered him in his pagoda inscription. Moreover, following the principles of these chapters as norms is detailed in the commentaries of 『Avatamsaka』 and 『Perfect Enlightenment』. The author of 『Record of Music』 said, 『Ming』 (明) means to clarify. Zheng Xuan said, 『Xun』 (訓) means to explain its meaning. First, Clarifying Dependent Origination: The Most Holy (referring to the Buddha) imparts teachings based on dependent origination. Dependent origination has internal and external aspects, mundane and supramundane differences. Therefore, the first chapter highlights the various dependent originations. Second, Discriminating Form and Emptiness: The preceding clarification of dependent origination does not surpass form and emptiness. Illusory form is conventional truth (samvriti-satya), true emptiness is ultimate truth (paramartha-satya). The two truths are unobstructed, the only one being the Middle Way. Therefore, the second chapter discriminates form and emptiness. Third, Summarizing the Three Natures: In the emptiness school, 『existence』 is clarified in conventional truth, namely the parikalpita (completely imputed nature) and paratantra (dependent nature). 『Emptiness』 is clarified in ultimate truth, namely the parinispanna (perfected nature). Therefore, the third chapter summarizes the three natures. Fourth, Revealing No-Appearance: The parikalpita is existence in perception but non-existence in principle; the paratantra is appearance in existence but nature in non-existence; the parinispanna is principle in existence but perception in non-existence, nature in existence but appearance in non-existence. Therefore, the fourth chapter reveals no-appearance. Fifth, Explaining No-Birth: The preceding four gates, truth and convention, existence and non-existence, all become dualistic opposites. This gate now only distinguishes the wonderful nature as originally without increase or decrease. Therefore, the fifth chapter explains no-birth. Sixth, Discussing the Five Teachings: The wonderful nature is unproduced, transcending numbers and severing traces. However, due to the sensitivity of opportunities, they are classified according to the nature of the roots. Therefore, the sixth chapter discusses the five teachings. Seventh, Summarizing the Ten Profoundities: Teachings are divided by meaning, and there are five categories of teachings. The preceding four, Hinayana, Mahayana, the initial teaching, the final teaching, the gradual teaching, and the sudden teaching, are all biased. Now, the perfect fusion is shown, so the seventh chapter summarizes the ten profoundities. Eighth, Encompassing the Six Characteristics: The ten profoundities of Yunhua (referring to the Avatamsaka Sutra) originate from the contemplation gate, and the six characteristics of Gangzang (referring to Vajragarbha Bodhisattva) originate from the Great Sutra. The Sutra and contemplation are integrated, and the characteristics and profoundities interpenetrate. Therefore, the eighth chapter encompasses the six characteristics. Ninth, Accomplishing Bodhi: The six characteristics are exquisite articles, and the profound purpose of the Great Sutra cannot be spied by emotions and knowledge, only by the eyes of wisdom.
所睹。將游薩婆若海。故第九成菩提。
十入涅槃 菩提智果。覺法樂也。涅槃斷果。寂靜樂也。照而常寂。心安如海。故第十入涅槃。
明緣起第一
謂金無自性隨工巧匠緣 金喻真如不守自性。匠況生滅隨順妄緣。
遂有師子相起 喻真妄和合。成阿賴耶識。此識有二義。一者覺義。為凈緣起。二者不覺義。作染緣起。
起但是緣故名緣起 經云。諸法從緣起。無緣即不起。即理事無礙門。同一緣起也。上句示緣。中句辨起。下句總結。然釋此初章。非獨摭起信申義。亦乃採下文為準。
辨色空第二
謂師子相虛唯是真金 幻色之相既虛。真空之性唯實(諸本無虛字唯五臺注本有之)。
師子不有金體不無 色相從緣而非有。揀凡夫實色也。空性不變而非無。揀外道斷空也。
故名色空 色蘊既爾。諸法例然。大品云。諸法若不空。即無道無果。上句雙標色空。次句雙釋。下句雙結。
又復空無自相。約色以明 空是真空。不礙於色。則觀空萬行沸騰也。
不礙幻有。名為色空 色是幻色不礙於空。則涉有一道清凈也。總而辨之。先約性相不變隨緣。以揀斷實。后約不住生死涅槃。以明悲智。
約三性第三
師子情有。名為遍
【現代漢語翻譯】 現代漢語譯本 所見。將遊歷薩婆若海（Sarvajña-sāgara，一切智之海）。因此第九成就菩提（Bodhi，覺悟）。
十、入涅槃（Nirvana） 菩提智果。是覺悟之法的快樂。涅槃是斷滅之果。是寂靜的快樂。照見而常寂靜。心安穩如大海。因此第十入涅槃。
明緣起第一
譬如金沒有自性，隨順工巧匠的因緣。金比喻真如（Tathata），不守住自己的本性。工匠的情況比喻生滅，隨順虛妄的因緣。
於是有獅子相的生起。比喻真妄和合，成為阿賴耶識（Ālaya-vijñāna）。此識有兩種含義。一是覺悟的含義，作為清凈的緣起。二是不覺悟的含義，作為染污的緣起。
生起只是因緣，所以名為緣起。經中說：『諸法從因緣生起，沒有因緣就不生起。』這就是理事無礙門，同一緣起。上句顯示因緣，中句辨別生起，下句總結。然而解釋這最初的章節，不僅僅是摘取《起信論》來闡述意義，也是採納下文作為準則。
辨色空第二
譬如獅子相是虛幻的，唯有真金是真實的。（各種版本沒有『虛』字，只有五臺山注本有這個字）。
獅子相不是實有，金體不是虛無。色相從因緣而生，所以不是實有，這是爲了揀別凡夫所執著的實色。空性不變，所以不是虛無，這是爲了揀別外道所執著的斷滅空。
所以名為色空。色蘊既然如此，其他諸法也是如此。《大品般若經》說：『諸法如果不空，就沒有道，沒有果。』上句同時標示色空，次句同時解釋，下句同時總結。
又，空沒有自相，是藉由色來闡明。空是真空，不妨礙色的存在，那麼觀空就能使萬行沸騰。
不妨礙幻有的存在，名為色空。色是幻色，不妨礙空的顯現，那麼涉入有就能使一道清凈。總而言之，先從性相不變隨緣的角度，來揀別斷滅和實有。后從不住生死涅槃的角度，來闡明悲智。
約三性第三
獅子在情識中是實有，名為遍計所執性（Parikalpita）。
【English Translation】 English version What is seen. Will travel the Sarvajña-sāgara (Ocean of Omniscience). Therefore, the ninth achieves Bodhi (Enlightenment).
- Entering Nirvana. The fruit of Bodhi wisdom. It is the joy of the Dharma of enlightenment. Nirvana is the fruit of cessation. It is the joy of stillness. Illuminating yet always still. The mind is as peaceful as the ocean. Therefore, the tenth enters Nirvana.
Explaining Dependent Origination, First
For example, gold has no inherent nature, it follows the conditions of skillful artisans. Gold is a metaphor for Tathata (Suchness), not clinging to its own nature. The situation of the artisan is a metaphor for arising and ceasing, following deluded conditions.
Thus, the appearance of a lion arises. This is a metaphor for the union of true and false, becoming the Ālaya-vijñāna (Storehouse Consciousness). This consciousness has two meanings. First, the meaning of awakening, as pure dependent origination. Second, the meaning of non-awakening, as defiled dependent origination.
Arising is only due to conditions, therefore it is called dependent origination. The sutra says: 'All dharmas arise from conditions; without conditions, they do not arise.' This is the gate of non-obstruction between principle and phenomena, the same dependent origination. The first sentence shows the conditions, the middle sentence distinguishes arising, and the last sentence summarizes. However, explaining this initial chapter is not only extracting the 'Awakening of Faith' to elaborate on the meaning, but also adopting the following text as the standard.
Distinguishing Form and Emptiness, Second
For example, the appearance of the lion is illusory, only true gold is real. (Various versions do not have the word 'illusory', only the Wutai Mountain commentary has this word).
The lion's appearance is not truly existent, the gold essence is not non-existent. The appearance of form arises from conditions and is therefore not truly existent; this is to distinguish the real form clung to by ordinary people. The nature of emptiness is unchanging and therefore not non-existent; this is to distinguish the annihilationist emptiness clung to by externalists.
Therefore, it is called form and emptiness. Since the skandha of form is like this, all other dharmas are also like this. The Mahaprajnaparamita Sutra says: 'If all dharmas were not empty, there would be no path and no fruit.' The first sentence simultaneously indicates form and emptiness, the second sentence simultaneously explains, and the last sentence simultaneously concludes.
Moreover, emptiness has no self-nature; it is explained by means of form. Emptiness is true emptiness, not obstructing the existence of form; then contemplating emptiness can make the myriad practices surge forth.
Not obstructing the existence of illusory existence is called form and emptiness. Form is illusory form, not obstructing the manifestation of emptiness; then engaging in existence can make the one path pure. In summary, first, from the perspective of the unchanging nature and characteristics following conditions, to distinguish annihilation and reality. Later, from the perspective of not dwelling in birth and death and Nirvana, to clarify compassion and wisdom.
Concerning the Three Natures, Third
The lion is truly existent in consciousness, called the Parikalpita (Completely Conceptualized Nature).
計 謂妄情。於我及一切法。周遍計度。一一執為實有。如癡孩。鏡中見人面像。執為有命質礙肉骨等。故云情有也。
師子似有。名曰依他 此所執法。依他眾緣相應而起。都無自性。唯是虛相。如鏡中影。故云似有也。
金性不變。故號圓成 本覺真心始覺顯現。圓滿成就真實常住。如鏡之明故云不變。有本作不改。亦通上文依空宗申義。蓋躡前起后也。此章引性宗消文。亦以喻釋喻也。若依教義。章明三性各有二義。遍計所執性有二義。一情有。二理無。依他起性有二義。一似有。二無性。圓成實性有二義。一不變。二隨緣。今文各顯初一。皆隱第二。仰推祖意單復抗行。義有在焉。
顯無相第四
謂以金收師子盡 既攬真金而成師子。遂令師子諸相皆盡。
金外更無師子相可得 真金理也。師子事也。亦同終南云。以離真理外無片事可得。
故名無相 名號品云。達無相法住于佛住。無量義經云。其一法者。所謂無相。然名號品約果。無量義約理。理果雖殊。無相一也。
說無生第五
謂正見師子生時。但是金生 上句妄法隨緣。下句真性不變。偈云。如金作指環。展轉無差別。
金外更無一物 離不變之性無隨緣之相。問明品云。未曾有一法。得
【現代漢語翻譯】 現代漢語譯本 計，指的是虛妄的情感。對於『我』（ātman）以及一切法（dharma），普遍地進行計度，一一執著地認為是真實存在的。就像愚癡的孩子，在鏡子里看到人面像，就認為是具有生命、質礙、肉骨等。所以說『情有』。
『師子』（siṃha，獅子）看似存在，這被稱為『依他』（paratantra-svabhāva，依他起性）。這是所執著的法，依賴於各種因緣和合而生起，完全沒有自性，僅僅是虛幻的表象，就像鏡子中的影子。所以說『似有』。
『金』（gold）的性質不變，所以稱為『圓成』（parinispanna，圓成實性）。本覺真心開始顯現，圓滿成就，真實常住，就像鏡子的光明，所以說『不變』。有的版本寫作『不改』，也與上文依空宗闡述意義相通，大概是承前啓後。這一章引用性宗來消解文義，也是用比喻來解釋比喻。如果依據教義，這一章說明三性各有兩種含義。遍計所執性有兩種含義：一是情有，二是理無。依他起性有兩種含義：一是似有，二是無性。圓成實性有兩種含義：一是不變，二是隨緣。本文各顯現第一種含義，都隱藏了第二種含義，仰望推測祖師的用意是單復交替進行，其中有深意。
顯無相 第四
意思是說，用金來收攝獅子的一切，既然用真金來做成獅子，就使得獅子的各種相狀都消失殆盡。
在金之外，再也找不到獅子的相狀。真金是理，獅子是事，也如同終南山所說：離開真理之外，沒有片事可以獲得。
所以稱為『無相』（animitta，無相）。《名號品》說：『通達無相之法，安住于佛的安住處。』《無量義經》說：『其一法者，所謂無相。』然而，《名號品》是從果的角度來說，而《無量義經》是從理的角度來說。理和果雖然不同，但無相是同一個。
說無生 第五
意思是說，正確地看待獅子生起的時候，只不過是金生起而已。上一句是妄法隨緣，下一句是真性不變。偈語說：『如金作指環，展轉無差別。』
在金之外，再也沒有其他的東西。離開不變的自性，就沒有隨緣的相。問明品說：『未曾有一法，可以獲得。』
【English Translation】 English version 『Conceptualization』 (parikalpita) refers to deluded emotions. Regarding 『self』 (ātman) and all 『dharmas』 (phenomena), it involves pervasive calculation, clinging to each as truly existent. Like a foolish child seeing a human face in a mirror, believing it to possess life, substance, obstruction, flesh, and bones. Hence, it is said to be 『emotionally existent』.
The 『lion』 (siṃha) appears to exist, which is called 『other-dependent』 (paratantra-svabhāva). This is the dharma that is grasped, arising in dependence on various conditions and causes, completely without inherent nature, merely a virtual appearance, like a reflection in a mirror. Hence, it is said to be 『seemingly existent』.
The nature of 『gold』 (gold) is unchanging, hence it is called 『perfected』 (parinispanna). The original awakened true mind begins to manifest, perfectly accomplishing, truly abiding, like the brightness of a mirror, hence it is said to be 『unchanging』. Some versions write 『unaltered』, which also corresponds to the above explanation of meaning based on the Empty School, probably connecting the preceding and following. This chapter uses the Nature School to resolve the meaning of the text, also using metaphors to explain metaphors. If based on doctrine, this chapter explains that the three natures each have two meanings. The conceptualized nature has two meanings: one is emotionally existent, and the other is rationally non-existent. The other-dependent nature has two meanings: one is seemingly existent, and the other is without nature. The perfected nature has two meanings: one is unchanging, and the other is conditioned arising. This text each reveals the first meaning, concealing the second meaning, looking up and inferring the intention of the patriarch is to alternate between single and compound, with profound meaning therein.
Manifesting No-Appearance Fourth
It means that using gold to encompass all of the lion, since using true gold to make the lion, it causes all the appearances of the lion to disappear completely.
Outside of gold, no longer can the appearance of the lion be found. True gold is principle, the lion is matter, also like what Zhongnan Mountain said: apart from true principle, no single matter can be obtained.
Therefore, it is called 『no-appearance』 (animitta). The 『Chapter on Names』 says: 『Penetrating the dharma of no-appearance, abiding in the abode of the Buddha.』 The 『Infinite Meaning Sutra』 says: 『That one dharma is called no-appearance.』 However, the 『Chapter on Names』 speaks from the perspective of the result, while the 『Infinite Meaning Sutra』 speaks from the perspective of principle. Although principle and result are different, no-appearance is the same.
Speaking of No-Birth Fifth
It means that correctly viewing the arising of the lion, it is merely the arising of gold. The previous sentence is conditioned arising of deluded dharmas, the next sentence is the unchanging true nature. A verse says: 『Like gold making finger rings, transforming without difference.』
Outside of gold, there is nothing else. Apart from the unchanging nature, there is no conditioned arising appearance. The Chapter on Questions and Clarifications says: 『Never has there been a single dharma that can be obtained.』
入於法性。
師子雖有生滅。金體本無增減 成事似生。而金性不增。則起唯法起也。體空似滅。而金性不減。則滅唯法滅也。
故曰無生 大經云。蘊性不可滅。是故說無生。又云。空故不可滅。此是無生義。疏云。無生為佛法體。諸經論中皆詮無生之理。楞伽說。一切法不生。中論。不生為論宗體。
論五教第六
一師子雖是因緣之法。唸唸生滅 以師子屬乎緣生。原人論辨小乘教。亦云。從無始來因緣力故。唸唸生滅相續無窮。
實無師子相可得 論次云。凡愚不覺執之為實。
名愚法聲聞教 因說四諦。而悟解故號聲聞。既除我執。未達法空。故名愚法。有本作愚人法名聲聞教。然此一教下攝人天。由深必收淺故上該緣覺。以其理果同故。例如約人辨藏。唯出聲聞藏耳。
二即此緣生之法 躡前起后也。初文師子二字。亦通此用。下三皆然。
各無自性徹底唯空 始自形骸之色。思慮之心。終至佛果一切種智。皆無自性徹于有表唯是真空。以色性自空。非色滅空也。
名大乘始教 始初也。大品云。空是大乘之初門。此教有二。一始教。亦名分教。今但標始教者。以深密第二第三時教。同許定性無性俱不成佛故。今合之唯言始教耳。
三雖復
【現代漢語翻譯】 現代漢語譯本： 入於法性。
師子（獅子）雖然有生滅，但金體（黃金的本體）原本沒有增減。成就獅子的過程看似產生，但金的性質並未增加，所以生起只是法的生起。形體空寂看似消滅，但金的性質並未減少，所以消滅只是法的消滅。
所以說無生。《大般涅槃經》說：『蘊（五蘊，即色、受、想、行、識）的性質不可滅，所以說是無生。』又說：『因為空，所以不可滅。』這就是無生的意義。疏解說：『無生是佛法的本體，各種經典和論著都在詮釋無生的道理。《楞伽經》說：一切法不生。《中論》說：不生是論的宗體。』
論五教第六
一、師子雖然是因緣之法，唸唸生滅。因為師子屬於因緣所生。原人論辨小乘教也說：『從無始以來，因為因緣的力量，唸唸生滅，相續無窮。』
實際上沒有師子的相可以得到。論中接著說：『凡夫愚人不覺悟，執著認為是真實的。』
名為愚法聲聞教。因為宣說四諦（苦、集、滅、道）而悟解，所以稱為聲聞。既然已經去除我執，但未通達法空，所以名為愚法。有的版本寫作『愚人法名聲聞教』。然而這一教義下攝人天，因為由深必收淺，所以向上包含緣覺。因為其理和果相同。例如，如果按照人來辨別三藏，就只會出現聲聞藏。
二、即此緣生之法，承接前面的內容，開啟後面的內容。最初的『師子』二字，也通用在這裡。下面的三種情況都是這樣。
各自沒有自性，徹底唯空。從形骸之色，到思慮之心，直到佛果的一切種智，都沒有自性，徹于有表，唯是真空。因為色的性質本來就是空，不是色滅之後才空。
名為大乘始教。始是開始的意思。《大品般若經》說：『空是大乘的初門。』此教有二：一是始教，也叫分教。現在只標明始教，是因為《深密解脫經》第二、第三時教，同樣認為定性（具有固定不變的性質）和無性（沒有固定不變的性質）都不能成佛。現在合併起來只說是始教。
三、雖然
【English Translation】 English version: Entering the Dharma-nature.
Although the shizi (lion) has arising and ceasing, the jinti (gold essence) originally has no increase or decrease. The accomplishment of the lion appears as arising, but the nature of the gold does not increase, so arising is merely the arising of Dharma. The emptiness of the form appears as ceasing, but the nature of the gold does not decrease, so ceasing is merely the ceasing of Dharma.
Therefore, it is said to be non-arising. The Mahāparinirvāṇa Sūtra says: 'The nature of the skandhas (aggregates) cannot be extinguished, therefore it is said to be non-arising.' It also says: 'Because of emptiness, it cannot be extinguished.' This is the meaning of non-arising. The commentary says: 'Non-arising is the essence of the Buddha-dharma; all sutras and treatises explain the principle of non-arising. The Laṅkāvatāra Sūtra says: All dharmas do not arise. The Mūlamadhyamakakārikā says: Non-arising is the essence of the treatise.'
Treatise on the Five Teachings, Sixth
- Although the shizi (lion) is a Dharma of conditions, arising and ceasing in every moment, because the lion belongs to conditioned arising. The Yuan Ren Lun Bian Xiao Sheng Jiao also says: 'From beginningless time, due to the power of conditions, arising and ceasing in every moment, continuing endlessly.'
In reality, there is no shizi (lion) form to be obtained. The treatise continues: 'Ordinary fools do not realize this and cling to it as real.'
It is called the Yufa shengwen (foolish Dharma śrāvaka) teaching. Because of expounding the Four Noble Truths (duhkha, samudaya, nirodha, marga) and attaining understanding, they are called śrāvakas (hearers). Since they have eliminated self-attachment but have not understood the emptiness of Dharma, they are called Yufa (foolish Dharma). Some versions read 'foolish people's Dharma called śrāvaka teaching.' However, this teaching includes humans and devas, because the profound inevitably includes the shallow, so it encompasses pratyekabuddhas (solitary Buddhas) upwards, because their principle and fruit are the same. For example, if distinguishing the Tripiṭaka (three baskets) according to people, only the śrāvaka piṭaka will appear.
- This very Dharma of conditioned arising, connects the preceding and initiates the following. The initial two characters 'shizi' (lion) are also used in this way. The following three cases are the same.
Each has no self-nature, thoroughly only emptiness. From the form of the body to the mind of thought, up to the all-knowing wisdom of the Buddha-fruit, all have no self-nature, thoroughly beyond the manifest, only true emptiness. Because the nature of form is originally empty, it is not empty after the extinction of form.
It is called the Beginning Teaching of the Mahayana. Shi (beginning) means initial. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: 'Emptiness is the initial gate of the Mahayana.' This teaching has two: one is the Beginning Teaching, also called the Partial Teaching. Now only the Beginning Teaching is indicated, because the second and third time teachings of the Saṃdhinirmocana Sūtra similarly acknowledge that both those with fixed nature and those without nature cannot attain Buddhahood. Now combining them, it is only called the Beginning Teaching.
- Although
徹底唯空不礙。幻有宛然 空是真空。不礙幻有。即水以辨于波也。
緣生假有。二相雙存 有是幻有。不礙真空。即波以明於水也。
名大乘終教 緣起無性。一切皆如。方是大乘至極之談。故名為終。此亦有二。一終教。對前始教立名。二實教。對前分教立名。分猶權也。始權而終實。以有顯實宗故。然終實二宗。並始分二教。皆大乘漸門耳。
四即此二相。互奪兩亡 以理奪事而事亡。即真理非事也。以事奪理而理亡。即事法非理也。亦同行愿疏中。形奪無寄門。
情偽不存 反疏上句。理事雙亡。則情識偽相。無所存矣。
俱無有力。空有雙泯 由前互奪故皆無力。理奪事則妙有泯也。事奪理則真空泯也。心經略疏云。空有兩亡。一味常顯。
名言路絕。棲心無寄 通結心言罔。及寶藏論云。理冥則言語道斷。旨會則心行處滅。
名大乘頓教 頓者。言說頓絕。理性頓顯。一念不生即是佛等。故楞伽云。頓者如鏡中像頓現非漸。此亦有二。一逐機頓。即此文示之。二化儀頓。即后圓教收之。
五即此情盡體露之法。混成一塊 情盡見除也。大疏亦云。情盡理現諸見自亡。混成一塊者。約法則混成真性。約喻則一塊真金故。裴相序云。融瓶盤。釵釧為金。
【現代漢語翻譯】 現代漢語譯本 徹底唯空，不妨礙幻有顯現，空是真空（Zhenkong，指真實的空性），不妨礙幻有存在，就像用水來辨別波浪一樣。
因緣和合而生的假有，空與有二相同時存在，有是幻有，不妨礙真空，就像用波浪來闡明水一樣。
名為大乘終教（Dacheng Zhongjiao，大乘終極教義），緣起性空，一切皆如（Rú，如如不動的真如），才是大乘最究竟的說法，所以稱為『終』。這裡也有兩種含義：一是終教，相對於之前的始教（Shijiao，初始教義）而立名；二是實教（Shijiao，真實教義），相對於之前的分教（Fenjiao，方便教義）而立名，『分』就是權巧方便的意思。從初始的權巧方便到最終的真實，用『有』來顯明實宗的道理。然而，終教和實教這兩個宗派，連同始教和分教這兩種教義，都只是大乘的漸門（Jianmen，漸悟之門）而已。
四即是說這兩種相，互相破除，兩者都消失。用真理來破除事相，事相就消失了，意思是真理不是事相。用事相來破除真理，真理就消失了，意思是事法不是真理。也如同《同行愿疏》中的『形奪無寄門』。
情識和虛偽都不存在，這是從反面來疏解上一句，如果理事雙亡，那麼情識和虛偽的相狀就沒有存在的處所了。
都沒有力量，空和有都消泯。由於前面互相破除的緣故，所以都沒有力量。真理破除事相，那麼妙有（Miaoyou，不可思議的存在）就消泯了；事相破除真理，那麼真空就消泯了。《心經略疏》說：『空有兩亡，一味常顯』。
言語的道路斷絕，安住的心無所寄託。總括來說，就是心和言語都無法到達。《寶藏論》說：『理如果深奧，那麼言語的道路就斷絕了；旨趣如果領會了，那麼心識的活動就滅除了。』
名為大乘頓教（Dacheng Dunjiao，大乘頓悟教義），『頓』的意思是言說立刻斷絕，理性立刻顯現，一念不生就是佛等等。所以《楞伽經》說：『頓就像鏡子中的影像，立刻顯現而不是逐漸顯現。』這裡也有兩種含義：一是逐機頓（Zhuji Dun，隨順根機的頓悟），就是本文所顯示的；二是化儀頓（Huayi Dun，教化儀式的頓悟），就是後面的圓教（Yuanjiao，圓滿教義）所包含的。
五即是說這種情識窮盡、本體顯露的法，混合成為一體。情盡就是見解消除。《大疏》也說：『情識窮盡，真理顯現，各種見解自然消亡。』『混成一塊』，從法則上來說，就是混合成為真性（Zhenxing，真實的本性）；從比喻上來說，就是一塊純金。所以裴休的序文說：『融化瓶、盤、釵、釧成為金。』
【English Translation】 English version Thorough emptiness does not obstruct illusory existence. Illusory existence is clearly apparent. Emptiness is True Emptiness (Zhenkong, true emptiness), which does not obstruct illusory existence, just as water is used to distinguish waves.
Conditioned arising is provisional existence. The two aspects of emptiness and existence coexist. Existence is illusory existence, which does not obstruct True Emptiness, just as waves are used to clarify water.
It is called the Final Teaching of the Mahayana (Dacheng Zhongjiao, the ultimate teachings of Mahayana). Dependent origination is without inherent nature. All is Thusness (Rú, suchness, the unchanging true nature). This is the ultimate discourse of the Mahayana, hence it is called 'Final'. There are also two aspects here: first, the Final Teaching, named in contrast to the Initial Teaching (Shijiao, initial teachings); second, the Real Teaching (Shijiao, real teachings), named in contrast to the Expedient Teaching (Fenjiao, expedient teachings). 'Expedient' means skillful means. From the initial expedient to the final real, using 'existence' to reveal the truth of the Real School. However, both the Final and Real Schools, along with the Initial and Expedient Teachings, are merely gradual paths (Jianmen, gradual enlightenment paths) of the Mahayana.
The four 'is' means these two aspects mutually negate each other, and both disappear. Using principle to negate phenomena, phenomena disappear, meaning principle is not phenomena. Using phenomena to negate principle, principle disappears, meaning phenomena are not principle. This is also like the 'Form Negation Without Reliance Gate' in the 'Commentary on the Practices and Vows of Samantabhadra'.
Affection and falsity do not exist. This reverses and clarifies the previous sentence. If principle and phenomena both disappear, then emotional consciousness and false appearances have no place to exist.
Neither has power. Emptiness and existence both vanish. Because of the mutual negation mentioned earlier, neither has power. If principle negates phenomena, then wondrous existence (Miaoyou, inconceivable existence) vanishes; if phenomena negate principle, then True Emptiness vanishes. The 'Brief Commentary on the Heart Sutra' says: 'Emptiness and existence both vanish, the one flavor constantly manifests'.
The path of words is cut off, and the dwelling of the mind has no reliance. In summary, both mind and words cannot reach it. The 'Treatise on the Treasure Store' says: 'If principle is profound, then the path of words is cut off; if the meaning is understood, then the activity of the mind ceases'.
It is called the Sudden Teaching of the Mahayana (Dacheng Dunjiao, the sudden enlightenment teachings of Mahayana). 'Sudden' means that speech is immediately cut off, and the nature of reason is immediately revealed. Not a single thought arising is Buddhahood, etc. Therefore, the 'Lankavatara Sutra' says: 'Sudden is like the image in a mirror, appearing immediately and not gradually'. There are also two aspects here: first, sudden according to the capacity of the individual (Zhuji Dun, sudden enlightenment according to individual capacity), which is what this text shows; second, sudden in terms of teaching method (Huayi Dun, sudden enlightenment in terms of teaching method), which is included in the later Perfect Teaching (Yuanjiao, perfect teachings).
The five 'is' means this Dharma of the exhaustion of affection and the revelation of the essence is mixed into one mass. The exhaustion of affection is the elimination of views. The 'Great Commentary' also says: 'When affection is exhausted, principle appears, and all views naturally vanish'. 'Mixed into one mass', in terms of Dharma, means mixed into True Nature (Zhenxing, true nature); in terms of metaphor, it is a mass of pure gold. Therefore, Pei Xiu's preface says: 'Melting bottles, plates, hairpins, and bracelets into gold'.
繁興大用。起必全真 用則波騰鼎沸。全真體以執行。
萬象紛然。參而不雜 萬法起。必同時一際理無先後。釋上二節。依還源觀。
一切即一。皆同無性 無量中解一也。大經云。華藏世界所有塵。一一塵中見法界。
一即一切。因果歷然 一中解無量也。禪詮都序云。果徹因源位滿。分稱菩薩。
力用相收。卷舒自在 一有力收多為用。則卷他一切。入於一中。即上文一切即一。皆同無性也。多有力收一為體。則舒己一位。入於一切。即上文一即一切。因果歷然也。文雖先後。義乃同時。故云卷舒自在也。
名一乘圓教 所說。唯是法界緣起無礙。相即相入重重無盡。此亦有二。謂同教一乘。圓全收諸教宗。別教一乘。圓全揀諸教宗。
勒十玄第七
一金與師子同時成立。圓滿具足 師子六根。與金同時成立。以表人法因果體用悉皆具足。妙嚴品云。一切法門無盡海。同會一法道場中。
名同時具足相應門 大疏云。如海一渧具百川味。
二若師子眼收師子盡。則一切純是眼。若耳收師子盡。則一切純是耳 眼耳互收。純一事故。
諸根同時相收。悉皆具足 會諸根之同。例眼耳之別。
則一一皆雜。一一皆純。為圓滿藏 眼即耳
【現代漢語翻譯】 現代漢語譯本： 繁興大用，起必全真：廣泛興起的作用，其起始必定是完全真實不虛的。 用則波騰鼎沸，全真體以執行：作用發揮時，如波濤洶涌、鼎水沸騰，而這完全真實的本體則在其中執行。 萬象紛然，參而不雜：世間萬象紛繁複雜，但彼此參與而不混雜。 萬法起，必同時一際理無先後：一切法生起，必定是同時發生，在同一界限內，道理上沒有先後之分。這是解釋上面兩節的內容，依據《還源觀》。 一切即一，皆同無性：一切即是一，都同樣是無自性（śūnyatā）。（無量中解一也）《大方廣佛華嚴經》（Mahāvaipulya Buddhāvatamsaka Sūtra）說：『華藏世界所有塵，一一塵中見法界』。 一即一切，因果歷然：一即是一切，因果關係分明。 力用相收，卷舒自在：力量和作用相互收攝，收放自如。一的力量收攝多，作為作用，就能把一切捲入一中，即上文所說『一切即一，皆同無性』。多的力量收攝一，作為本體，就能舒展自己的一位，進入一切之中，即上文所說『一即一切，因果歷然』。文句雖然有先後，但意義卻是同時的，所以說收放自如。 名一乘圓教：所說的，唯有法界緣起無礙，相即相入，重重無盡。這也有兩種，即同教一乘，圓滿地收攝各種教派；別教一乘，圓滿地揀擇各種教派。 勒十玄第七 一金與師子同時成立，圓滿具足：黃金和獅子同時成立，圓滿具足。獅子的六根（ṣaḍindriya）與黃金同時成立，以此表示人、法、因、果、體、用都完全具足。《妙嚴品》說：『一切法門無盡海，同會一法道場中』。 名同時具足相應門：《大疏》說：『如海一渧具百川味』。 二若師子眼收師子盡，則一切純是眼；若耳收師子盡，則一切純是耳：如果獅子的眼睛收攝了整個獅子，那麼一切就純粹是眼睛；如果耳朵收攝了整個獅子，那麼一切就純粹是耳朵。眼睛和耳朵互相收攝，都是純一的緣故。 諸根同時相收，悉皆具足：會通諸根的相同之處，比照眼睛和耳朵的差別。 則一一皆雜，一一皆純，為圓滿藏：那麼每一個都既是雜的，又是純的，成為圓滿的寶藏。眼即是耳。
【English Translation】 English version: Extensive activity arises, its origin must be entirely genuine: The extensive activities that arise must originate from something completely true and not false. When activity manifests, it's like surging waves and boiling water in a cauldron, while the entirely genuine substance operates within it: When activity is in full swing, like surging waves and boiling water, the completely genuine substance operates within it. The myriad phenomena are diverse, participating without mixing: The myriad phenomena in the world are diverse and complex, but they participate with each other without becoming mixed up. When all dharmas arise, they must occur simultaneously within the same boundary, with no precedence in principle: When all dharmas (dharmas) arise, they must occur simultaneously within the same boundary, with no precedence in principle. This explains the previous two sections, based on the 'Returning to the Source Contemplation' (Huányuán Guān). All is one, all are the same in being without self-nature: All is one, and all are the same in being without self-nature (śūnyatā). (Understanding 'one' from the perspective of 'immeasurable'). The 'Avatamsaka Sutra' (Mahāvaipulya Buddhāvatamsaka Sūtra) says: 'In each and every dust mote of the Lotus Treasury World, one sees the entire Dharma Realm'. One is all, cause and effect are distinct: One is all, and the relationship between cause and effect is clear. Power and function mutually contained, freely contracting and expanding: Power and function mutually contain each other, contracting and expanding freely. The power of one contains the many, serving as function, and can roll everything into one, as mentioned above, 'All is one, all are the same in being without self-nature'. The power of the many contains the one, serving as substance, and can extend its own position into everything, as mentioned above, 'One is all, cause and effect are distinct'. Although the sentences are sequential, the meanings are simultaneous, hence the saying 'freely contracting and expanding'. Named the One Vehicle Perfect Teaching: What is taught is only the unobstructed arising of the Dharma Realm through dependent origination, interpenetrating and inter-containing, endlessly layered. This also has two aspects: the Common Teaching One Vehicle, which fully encompasses all schools; and the Distinct Teaching One Vehicle, which fully distinguishes all schools. The Seventh of the Ten Profound Gates Gold and lion are established simultaneously, perfectly complete: Gold and the lion are established simultaneously, perfectly complete. The six sense organs (ṣaḍindriya) of the lion are established simultaneously with the gold, indicating that person, dharma, cause, effect, substance, and function are all fully complete. The 'Wonderful Adornments' chapter says: 'All Dharma-gates, the inexhaustible ocean, converge in the Dharma-field of the One Dharma'. Named the Gate of Simultaneous Completeness and Correspondence: The 'Great Commentary' says: 'Like a single drop of seawater containing the flavors of a hundred rivers'. If the lion's eye contains the entire lion, then everything is purely eye; if the ear contains the entire lion, then everything is purely ear: If the lion's eye contains the entire lion, then everything is purely eye; if the ear contains the entire lion, then everything is purely ear. The eye and ear mutually contain each other, hence the purity and oneness. All sense organs simultaneously contain each other, all are fully complete: Understanding the sameness of all sense organs, comparing the differences between the eye and ear. Then each is both mixed and pure, becoming a perfect treasury: Then each is both mixed and pure, becoming a perfect treasury. The eye is the ear.
等皆雜也。如菩薩入一三昧。即六度皆修無量無邊諸餘行德。俱時成就故名為雜。耳非眼等皆純也。又入一三昧唯行佈施無量無邊。更無餘行名之為純。即教義章云。純雜自在無不具足。名圓滿藏。
名諸藏純雜具德門 此名依至相立。賢首新立廣陜自在無礙門故。大疏云。如徑尺之鏡。見千里之影。
三金與師子相容。成立一多無礙 多容一則六根成立。多容多則師子無殊。
于中理事各各不同 金性喻理。師子喻事。二雖互容。性相各別。
或一或多。各住自位 此經偈云。以一佛土滿十方。十方入一亦無餘。世界本相亦不壞。無比功德故能爾。
名一多相容不同門 大疏云。若一室之千燈。光光相涉。
四師子諸根。一一毛頭。皆以金收師子盡 諸根諸毛。各攝全體。
一一徹遍師子眼。眼即耳。耳即鼻。鼻即舌。舌即身 諸根相即。體非用外。
自在成立。無障無礙 經云。一即是多。多即一。文隨於義。義隨文。
名諸法相即自在門 大疏云。如金與金色二不相離。
五若看師子唯師子無金。即師子顯金隱 相顯性隱。
若看金唯金無師子。即金顯師子隱 性顯相隱。
若兩處看。俱隱俱顯 性相同時。隱顯齊現。
隱
【現代漢語翻譯】 現代漢語譯本 這些都是混合的。例如，菩薩進入一種三昧（Samadhi，一種冥想狀態），就同時修習六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）和無量無邊的其他功德，因此稱為『雜』。而耳根不是眼根等，都是純粹的。又如，進入一種三昧，只行佈施，無量無邊，沒有其他行為，這稱為『純』。正如教義章所說：『純粹、混合、自在，無不具備，名為圓滿藏』。
名為諸藏純雜具德門。這個名稱是依據至高的法相而立。賢首（Xianshou，華嚴宗創始人之一）新立廣陜自在無礙門。大疏中說：『如同直徑一尺的鏡子，能照見千里之外的影像。』
三金與師子（Simha，獅子）相互容納，成立一多無礙。多容納一，則六根成立。多容納多，則師子沒有差別。
其中理和事各不相同。金性比喻理，師子比喻事。二者雖然互相容納，但體性和現象各自不同。
或一或多，各自安住于自己的位置。此經偈語說：『以一佛土滿十方，十方入一亦無餘。世界本相亦不壞，無比功德故能爾。』
名為一多相容不同門。大疏中說：『如果一個房間里有上千盞燈，光光相互涉入。』
四師子的各個根，每一根毛髮，都以金收攝了整個師子。各個根，各個毛髮，都攝取了全體。
一一徹底遍及師子的眼睛，眼睛就是耳朵，耳朵就是鼻子，鼻子就是舌頭，舌頭就是身體。諸根相互即入，本體不離作用。
自在成立，沒有障礙，沒有阻礙。經中說：『一即是多，多即是一。文隨於義，義隨文。』
名為諸法相即自在門。大疏中說：『如金與金色二者不相分離。』
五如果看師子，只有師子而沒有金，就是師子顯現而金隱沒。相顯現而性隱沒。
如果看金，只有金而沒有師子，就是金顯現而師子隱沒。性顯現而相隱沒。
如果兩處都看，就都隱沒，也都顯現。性相同時，隱沒和顯現同時出現。
隱
【English Translation】 English version These are all mixed. For example, when a Bodhisattva enters a Samadhi (a state of meditation), they simultaneously cultivate the Six Paramitas (Dana (generosity), Sila (discipline), Ksanti (patience), Virya (effort), Dhyana (meditation), and Prajna (wisdom)) and countless other virtues, hence it is called 'mixed'. The ear faculty, unlike the eye faculty, etc., is pure. Furthermore, entering a Samadhi and only practicing Dana (generosity), limitlessly, without any other practices, is called 'pure'. As stated in the chapter on teachings: 'Pure, mixed, and free, all are fully present, called the complete treasury'.
Named the Gate of Pure and Mixed Virtues of All Treasures. This name is established based on the supreme characteristics. Xianshou (one of the founders of the Huayan school) newly established the Gate of Vast and Unobstructed Freedom. The Great Commentary says: 'Like a mirror one foot in diameter, it can reflect images from a thousand miles away'.
The three golds and the Simha (lion) accommodate each other, establishing the unobstructedness of one and many. The many accommodating the one establishes the six faculties. The many accommodating the many makes the lions indistinguishable.
Among them, principle and phenomena are different. The nature of gold is analogous to principle, and the lion is analogous to phenomena. Although the two accommodate each other, their nature and characteristics are distinct.
Either one or many, each dwells in its own position. This sutra verse says: 'With one Buddha-land filling the ten directions, the ten directions entering the one leave nothing remaining. The original form of the world is not destroyed, because of incomparable merit, it can be so'.
Named the Gate of the Mutual Accommodation and Difference of One and Many. The Great Commentary says: 'If there are a thousand lamps in one room, the lights interpenetrate each other'.
The various roots of the four lions, each hair, all contain the entire lion within the gold. Each root, each hair, encompasses the whole.
Each thoroughly pervades the lion's eye, the eye is the ear, the ear is the nose, the nose is the tongue, the tongue is the body. The roots interpenetrate each other, the essence is not separate from the function.
Freely established, without obstruction, without hindrance. The sutra says: 'One is many, many is one. The text follows the meaning, the meaning follows the text'.
Named the Gate of the Mutual Identity and Freedom of All Dharmas. The Great Commentary says: 'Like gold and golden color, the two are inseparable'.
Five, if looking at the lion, there is only the lion and no gold, then the lion is manifest and the gold is hidden. The phenomena is manifest and the nature is hidden.
If looking at the gold, there is only gold and no lion, then the gold is manifest and the lion is hidden. The nature is manifest and the phenomena is hidden.
If looking at both places, both are hidden and both are manifest. Nature and phenomena are simultaneous, hiding and manifestation appear simultaneously.
Hidden
則秘密。顯則顯著 賢首品云。東方入正受。西方從定起。
名秘密隱顯俱成門 大疏云。若片月澄空。晦明相併。
六金與師子。或隱或顯。或一或多 若觀金時師子似隱。唯顯一金。觀師子時金性似隱。具顯諸根。
定純定雜。有力無力 一體真金純而有力。六根分異雜而無力。
即此即彼。主伴交輝 此主彼伴。交光互參。
理事齊現。皆悉相容 教義章云。猶如束箭。齊頭顯現。
不礙安立微細成辦 經云。一塵中有無量剎。剎復為塵說更難。
名微細相容安立門 大疏云。如琉璃瓶。盛多芥子。
七師子眼耳支節。一一毛處。各有金師子。一一毛處師子。同時頓入一毛中 以一切攝一切。同入一中。即交涉無礙門偈云。一切佛剎微塵等。爾所佛坐一毛孔。
一一毛中皆有無邊師子。又復一一毛。帶此無邊師子。還入一毛中 又以一切攝一切帶之。復入一中。即相在無礙門。偈云。無量剎海處一毛。悉坐菩提蓮華座。
如是重重無盡。猶天帝網珠 梵語。釋迦提桓因陀羅。此云能仁。天主網珠。即善法堂護凈珠網。取譬交光無盡也。
名因陀羅網境界門 大疏云。若兩鏡互照。傳耀相寫。
八說此師子以表無明。語其金體具彰真
【現代漢語翻譯】 現代漢語譯本 則秘密。顯則顯著——賢首品（指《華嚴經·賢首品》）中說：『東方入正受，西方從定起。』
名為秘密隱顯俱成門——《大疏》（指《華嚴經疏》）中說：『若片月澄空，晦明相併。』
六金與師子，或隱或顯，或一或多——若觀金時，師子似隱，唯顯一金。觀師子時，金性似隱，具顯諸根。
定純定雜，有力無力——一體真金純而有力，六根分異雜而無力。
即此即彼，主伴交輝——此為主，彼為伴，交光互參。
理事齊現，皆悉相容——《教義章》（指佛教教義的章節）中說：『猶如束箭，齊頭顯現。』
不礙安立微細成辦——經中說：『一塵中有無量剎（ksatra，佛剎），剎復為塵說更難。』
名為微細相容安立門——《大疏》中說：『如琉璃瓶，盛多芥子。』
七師子眼耳支節，一一毛處，各有金師子。一一毛處師子，同時頓入一毛中——以一切攝一切，同入一中。即交涉無礙門偈云：『一切佛剎微塵等，爾所佛坐一毛孔。』
一一毛中皆有無邊師子。又復一一毛，帶此無邊師子，還入一毛中——又以一切攝一切帶之，復入一中。即相在無礙門。偈云：『無量剎海處一毛，悉坐菩提蓮華座。』
如是重重無盡，猶天帝網珠——梵語釋迦提桓因陀羅（Śakro devānām indraḥ），此云能仁天主（Śakra，帝釋天）網珠，即善法堂護凈珠網。取譬交光無盡也。
名為因陀羅網境界門——《大疏》中說：『若兩鏡互照，傳耀相寫。』
八說此師子以表無明（avidyā，佛教術語，指對事物真相的迷惑和無知）。語其金體具彰真
【English Translation】 English version 'Then it is secret. Manifest is evident' - The 'Xian Shou' Chapter (referring to the 'Xian Shou' Chapter of the Avatamsaka Sutra) says: 'Entering Samadhi in the East, arising from Samadhi in the West.'
Named the Gate of Mutual Completion of Secrecy and Manifestation - The 'Great Commentary' (referring to the Avatamsaka Sutra Commentary) says: 'Like a crescent moon in the clear sky, darkness and light coexist.'
Six golds and lions, sometimes hidden, sometimes manifest, sometimes one, sometimes many - When observing the gold, the lion seems hidden, only one gold is manifest. When observing the lion, the nature of gold seems hidden, fully manifesting all the roots.
Samadhi pure and mixed, powerful and powerless - The one true gold is pure and powerful, the six roots are differentiated, mixed, and powerless.
This is that, principal and attendant inter-illuminate - This is the principal, that is the attendant, interweaving light mutually participates.
Principle and phenomena appear simultaneously, all mutually accommodating - The 'Chapter on Teachings and Meanings' (referring to chapters on Buddhist teachings) says: 'Like a bundle of arrows, appearing with heads aligned.'
Without obstruction, establishing subtle accomplishment - The Sutra says: 'Within a single dust mote are countless kshatras (buddha-fields), describing kshatras as dust motes is even more difficult.'
Named the Gate of Mutual Containment and Establishment of the Subtle - The 'Great Commentary' says: 'Like a crystal bottle, filled with many mustard seeds.'
Seven lions' eyes, ears, limbs, each hair, each has a golden lion. Each hair lion, simultaneously enters one hair - Using all to encompass all, together entering one. That is, the verse of the Gate of Unobstructed Interpenetration says: 'All Buddha-fields are like dust motes, so many Buddhas sit in one pore.'
Each hair contains boundless lions. Moreover, each hair, carrying these boundless lions, returns to enter one hair - Again, using all to encompass all and carrying it, returns to enter one. That is, the Gate of Unobstructed Mutual Abiding. The verse says: 'Countless kshatra-seas are in one hair, all sit on the Bodhi lotus seat.'
Thus, layer upon layer, endlessly, like the jewels of Indra's net - Sanskrit Śakro devānām indraḥ, here translated as the Net of Jewels of Śakra (Śakra, Lord of the Devas), the capable and benevolent lord of gods, which is the net of pure jewels protecting the Good Dharma Hall. Taking this as an analogy for the endless interweaving of light.
Named the Gate of the Realm of Indra's Net - The 'Great Commentary' says: 'If two mirrors reflect each other, transmitting and copying the radiance.'
Eight, speaking of this lion to represent ignorance (avidyā, a Buddhist term referring to delusion and ignorance of the true nature of things). Speaking of its golden essence, fully manifesting truth.
性 妄法生滅無明也。如來藏不生滅真性也。
理事合論。況阿賴識令生正解 理事即真妄。論云。真妄和合非一非異。名阿賴耶識。此識有覺不覺二義。覺即令生真性正解。不覺即令生無明正解。若約善財參諸知識。遇三毒而三德圓。皆生正解。
名託事顯法生解門 大疏云。如立像豎臂。觸目皆道。
九師子是有為之法。唸唸生滅 隨工匠緣。時時遷謝。
剎那之間。分為三際 攝前標后。
謂過去現在未來。此三際各有過現未來 普賢行品云。過去中未來。未來中過去。亦離世間品。答普慧之問也。
總有三三之位。以立九世。即束為一段法門 如師子諸根諸毛。本純一之金也。
雖則九世各各有隔相。由成立融通無礙。同爲一念 通玄論云。十世古今。始終不離於當念。
名十世隔法異成門 大疏云。若一夕之夢。翱翔百年。
十金與師子。或隱或顯。或一或多。各無自性。由心迴轉 謂全心一事。隨心遍一切中。即一隱多顯也。全心之一切。隨心入一事中。即多隱一顯也。以表師子與金悉皆迴轉。而無定相耳。
說事說理。有成有立 經云。應觀法界性。一切唯心造。
名唯心迴轉善成門 賢首亦改此一門。為主伴圓明具德門。故大
【現代漢語翻譯】 現代漢語譯本 『性』是指虛妄法（妄法）生滅的無明（avidyā）。如來藏（Tathāgatagarbha）是不生不滅的真性（tathatā）。
從理和事兩方面綜合討論。啓發阿賴耶識（ālayavijñāna），使之產生正確的理解。理和事就是真和妄。論中說：『真妄和合，非一非異，名為阿賴耶識。』此識有覺和不覺兩種含義。覺即是使之產生真性（tathatā）的正確理解，不覺即是使之產生無明（avidyā）的正確理解。如果從善財童子參訪各位知識（kalyāṇa-mitra）的角度來看，遇到三毒（triviṣa）反而使三德圓滿，都能產生正確的理解。
名為依託事物來顯現佛法，從而產生理解的法門。《大疏》中說：『如樹立佛像，豎起手臂，觸目所及皆是道。』
九隻獅子是有為法（saṃskṛta-dharma），唸唸生滅。隨著工匠的因緣，時時遷變衰謝。
剎那（kṣaṇa）之間，分為過去、現在、未來三際（adhvan）。總括前面，標示後面。
所謂過去、現在、未來，這三際各自又有過去、現在、未來。普賢行品（Samantabhadra-caryā-praṇidhāna）中說：『過去中有未來，未來中有過去。』也如同《離世間品》中，回答普慧菩薩的提問。
總共有三三之位，以此建立九世。即歸束為一段法門。如同獅子的諸根諸毛，本來都是純一的黃金。
雖然九世各自有間隔的相狀，由於成立融通無礙，同爲一念。通玄論中說：『十世古今，始終不離於當念。』
名為十世間隔法差異成就門。《大疏》中說：『若一夕之夢，翱翔百年。』
十金和獅子，或隱或顯，或一或多，各自沒有自性。由心迴轉。所謂全心是一事，隨心遍一切中，即一隱多顯。全心是一切，隨心入一事中，即多隱一顯。以此表示獅子和金都能夠迴轉，而沒有固定的相狀。
說事說理，有成有立。經中說：『應觀法界性，一切唯心造。』
名為唯心迴轉善成門。賢首國師也把這一門改為『主伴圓明具德門』。所以《大疏》中說……
【English Translation】 English version 'Nature' refers to the ignorance (avidyā) of the arising and ceasing of false dharmas (妄法). The Tathāgatagarbha (如來藏) is the true nature (tathatā) that neither arises nor ceases.
Discussing both principle (理) and phenomena (事) together. Inspiring the Ālayavijñāna (阿賴耶識), enabling it to generate correct understanding. Principle and phenomena are truth and falsehood. The treatise says: 'The combination of truth and falsehood, neither one nor different, is called Ālayavijñāna.' This consciousness has two meanings: awareness and unawareness. Awareness is to generate the correct understanding of true nature (tathatā), and unawareness is to generate the correct understanding of ignorance (avidyā). If viewed from the perspective of Sudhana's (善財) pilgrimage to various spiritual friends (kalyāṇa-mitra), encountering the three poisons (triviṣa) instead perfects the three virtues, all generating correct understanding.
Named the Dharma-arising-understanding-gate of relying on phenomena to reveal the Dharma. The Great Commentary (大疏) says: 'Like erecting a statue, raising an arm, everything that meets the eye is the path.'
The nine lions are conditioned dharmas (saṃskṛta-dharma), arising and ceasing in every moment. Depending on the conditions of the craftsman, they constantly change and decay.
In an instant (kṣaṇa), it is divided into the three times (adhvan): past, present, and future. Summarizing the preceding and indicating the following.
The so-called past, present, and future, each of these three times has its own past, present, and future. The Samantabhadra-caryā-praṇidhāna (普賢行品) says: 'In the past, there is the future; in the future, there is the past.' It is also like in the 'Leaving the World' chapter, answering the questions of Bodhisattva Puhui (普慧).
In total, there are three sets of three positions, establishing the nine times. This is summarized as a single Dharma gate. Like the various roots and hairs of the lion, they are originally pure gold.
Although the nine times each have separate appearances, due to the establishment of unobstructed interpenetration, they are the same as a single thought. The Tongxuan Treatise (通玄論) says: 'The ten times, past and present, from beginning to end, are never apart from the present moment.'
Named the gate of the ten times of separated dharmas achieving differently. The Great Commentary (大疏) says: 'Like a dream of one night, soaring for a hundred years.'
The ten golds and the lion, sometimes hidden, sometimes revealed, sometimes one, sometimes many, each without self-nature. Transformed by the mind. The so-called whole mind is one thing, pervading all things according to the mind, which is one hidden and many revealed. The whole mind is all things, entering one thing according to the mind, which is many hidden and one revealed. This indicates that the lion and the gold can both be transformed, without a fixed appearance.
Speaking of phenomena and speaking of principle, there is accomplishment and establishment. The sutra says: 'One should contemplate the nature of the Dharma realm, everything is created by the mind.'
Named the gate of good accomplishment through the transformation of the mind. Master Xianshou (賢首) also changed this gate to the 'Gate of the Principal and Subordinate Perfectly Illuminated with Virtues'. Therefore, the Great Commentary (大疏) says...
疏云。如北辰所居。眾星拱之。
括六相第八
師子是總相 一即具多。為總相。
五根差別是別相 多即非一。名別相。
共從一緣起是同相 多類自同。成於總。
眼耳等不相濫。是異相 名體別異現於同。
諸根合會。有師子是成相 一多緣起理妙成。
諸根各住自位。是壞相 壞住自法常不作。教義章中。有入句偈文。上引六句。隨文注之。末後二句結嘆。勸修云。唯智境界非事識。以此方便會一乘。彼章廣寄一舍。以喻六相。後學如仰祖訓。宜悉討論耳。
成菩提第九
菩提。此云道也。覺也 翻梵從華。新舊二義。
謂見師子之時。即見一切有為之法。更不待壞。本來寂滅 凈名云。眾生即寂滅相。不復更滅。
離諸取捨。即於此路。流入薩婆若海。故名為道 離諸取捨之言。義屬上句。文連下句。謂不捨一切有為。而取寂滅無為。則義屬上句也。既取捨情亡。自然流入一切智海。則文連下句也。第八不動地亦明斯旨。薩婆若。云一切智。今明果德為道。故深廣如海耳。
即了。無始已來所有顛倒。元無有實。名之為覺 起信論云。一切眾生不名為覺。以從本來念念相續。未曾離念故。說無始無明。即同此文無始已來所有顛
【現代漢語翻譯】 現代漢語譯本： 疏云，就像北極星所處的位置，眾星都拱衛著它。
括六相第八
師子是總相（總體特徵）：一即具多，稱為總相。
五根差別是別相（差異特徵）：多即非一，名為別相。
共從一緣起是同相（共同特徵）：多種類別自身相同，成就總體。
眼耳等不相濫，是異相（相異特徵）：名體差別，顯現於共同之中。
諸根合會，有師子是成相（成就特徵）：一多緣起，道理巧妙成就。
諸根各住自位，是壞相（壞滅特徵）：壞滅安住于自身法則，常不造作。教義章中有入句偈文，上面引用的六句，隨文註釋。最後兩句總結讚歎，勸勉修習說：唯有智慧境界，不是事識所能及。用這種方便法門，會歸於一乘。那個章節廣泛地寄託於一舍，用來比喻六相。後來的學習者如果仰慕祖師的訓誡，應該詳細討論這些。
成菩提第九
菩提（覺悟）：這裡稱為道，也稱為覺悟。翻譯自梵文，從梵文翻譯成中文，有新舊兩種含義。
謂見師子之時，即見一切有為之法。更不待壞，本來寂滅（指見到獅子的時候，就見到了所有有為法，不需要等待其壞滅，本來就是寂滅的）：《維摩詰經》說：眾生即是寂滅相，不再需要另外的滅度。
離諸取捨，即於此路，流入薩婆若海（一切智慧之海），故名為道（離開一切取捨，就在這條道路上，流入一切智慧之海，所以稱為道）：『離開一切取捨』這句話，義理上屬於上一句，文句上連線下一句。說的不捨棄一切有為法，而取寂滅無為法，那麼義理上就屬於上一句了。既然取捨之情消失，自然流入一切智慧之海，那麼文句上就連線下一句了。第八不動地也闡明了這個意思。薩婆若（Sarvajna），意思是『一切智』。現在說明果德是道，所以深廣如海。
即了，無始已來所有顛倒，元無有實，名之為覺（就是明白，從無始以來所有的顛倒，原本沒有真實，稱之為覺悟）：《起信論》說：一切眾生不稱為覺悟，因為從本來念念相續，未曾離開過念頭，所以說無始無明，就如同本文所說的無始以來所有的顛倒。
【English Translation】 English version: Sparse clouds, like where the North Star resides, with all the stars surrounding and paying homage to it.
Comprehensive Six Characteristics - Eighth
'Lion' is the General Characteristic: One contains many, which is called the General Characteristic.
The differences among the five roots are the Specific Characteristics: Many are not one, which is called the Specific Characteristic.
Arising together from one cause is the Common Characteristic: Many categories are the same, forming the General Characteristic.
Eyes, ears, etc., are not confused with each other, which is the Different Characteristic: The difference in name and substance appears within the commonality.
The assembly of all roots, having a 'lion', is the Accomplishment Characteristic: One and many arise from causes, the principle is wonderfully accomplished.
Each root dwells in its own position, which is the Destruction Characteristic: Destruction dwells in its own dharma, constantly not acting. In the chapter on doctrinal meanings, there is a verse for entering the meaning. The six sentences quoted above are annotated according to the text. The last two sentences conclude with praise and encourage practice, saying: Only the realm of wisdom is not accessible to the consciousness of affairs. Use this expedient means to converge into the One Vehicle. That chapter extensively relies on a single dwelling to illustrate the six characteristics. Later learners, if they admire the ancestral teachings, should discuss these in detail.
Achieving Bodhi - Ninth
Bodhi (Enlightenment): Here it is called the 'Path' and also 'Awakening'. Translated from Sanskrit to Chinese, it has two meanings, old and new.
It means that when seeing the 'lion', one sees all conditioned dharmas. Without waiting for destruction, they are originally quiescent and extinguished: The Vimalakirti Sutra says: Sentient beings are themselves the characteristic of quiescence and extinction, no longer needing further extinction.
Leaving behind all grasping and rejection, one enters this path and flows into the ocean of Sarvajna (all-knowing wisdom), hence it is called the Path: The phrase 'leaving behind all grasping and rejection' belongs in meaning to the previous sentence but is connected in wording to the next sentence. It means not abandoning all conditioned dharmas but taking quiescent unconditioned dharmas, then the meaning belongs to the previous sentence. Since the feelings of grasping and rejection disappear, one naturally flows into the ocean of all-knowing wisdom, then the wording is connected to the next sentence. The Eighth Immovable Ground also clarifies this meaning. Sarvajna (Sarvajna) means 'all-knowing wisdom'. Now explaining that the fruit of virtue is the Path, therefore it is as deep and vast as the ocean.
That is, understanding that all inversions from beginningless time are fundamentally unreal, which is called Awakening: The Awakening of Faith in the Mahayana says: All sentient beings are not called awakened because from the beginning, thoughts have continued uninterrupted, never leaving thought, therefore it is said that beginningless ignorance is the same as all inversions from beginningless time mentioned in this text.
倒也。論又云。若得無念者。則知心相生住異滅。乃至本來平等同一覺故。即同次文。元無有實。名之為覺矣。
究竟具一切種智。名成菩提 究竟極果也。亦名究竟覺。一切種智即三智之一也。昔圭峰疏。圓覺以一切種智。釋圓明。賢首述還源。由圓明而證菩提。今文謂具一切種智而成菩提者。通而辨之。雖發辭小異而歸宗大同也。若依起信。有大智用無量方便。乃至得名一切種智。皆屬同教。又按昭信鈔文。敘五教機各成菩提。唯取圓宗。以因果二門相攝即別教耳。
入涅槃第十
見師子與金二相俱盡。煩惱不生 二相俱盡。所觀境空也。煩惱不生。能緣心泯也。內外雙亡。玄寂著矣。
好醜現前。心安如海 新記云。如金作器巧拙懸殊。即好醜現前也。記次文云。一以貫之唯金究竟。即心安如海也。上句覆疏二相俱盡。下句覆疏煩惱不生。
妄想都盡無諸逼迫。出纏離障。永舍苦源。名入涅槃 惑業都盡。無集諦之妄想也。三苦皆亡。無苦諦之逼迫也。無漏智發出纏離障。則道諦已修也。解脫自在永離苦源。則滅諦已證也。入者。了達解悟之名。涅槃義翻。圓寂經云。流轉是生死。不動名涅槃。然涅槃一章。誠雜華之淵蘊。故晉譯寶王性起。而搜玄探玄。鉤深以索隱。唐翻如來
【現代漢語翻譯】 現代漢語譯本： 倒也。《論》中又說，如果能夠達到無念的狀態，就能知曉心念的生起、住留、變化和消滅，乃至本來就是平等同一的覺悟，這與下文所說的『原本沒有真實存在，稱之為覺悟』是相同的道理。
究竟具備一切種智（sarva-jñāna，指佛陀所證悟的對一切事物和現象的智慧），稱為成就菩提（bodhi，指覺悟）。這是究竟的極果，也稱為究竟覺。一切種智是三智之一。過去圭峰禪師的疏解中，用一切種智來解釋圓覺（perfect enlightenment）。賢首國師的《還源觀》中說，通過圓明而證得菩提。而本文說具備一切種智而成菩提，這是通盤辨析。雖然措辭略有不同，但歸根結底是相同的。如果依據《起信論》，有大智用無量方便，乃至得名一切種智，都屬於同教。另外，按照昭信鈔文，敘述五教的根機各自成就菩提，唯獨取圓宗，以因果二門相互攝持，這只是別教的觀點。
入涅槃第十
見到師子（lion）與金（gold）二相都消失殆盡，煩惱不再生起。二相都消失殆盡，是指所觀的境界空寂。煩惱不再生起，是指能緣的心念泯滅。內外雙重消亡，玄妙寂靜就顯現了。
美好與醜惡顯現於前，內心安穩如大海。新記中說，如同用金子製作器物，巧妙與拙劣差別很大，這就是美好與醜惡顯現於前。記中接下來說，用『一』貫穿始終，唯有金子是究竟的，這就是內心安穩如大海。上句對應疏解中的『二相俱盡』，下句對應疏解中的『煩惱不生』。
妄想全部消失，沒有各種逼迫，脫離纏縛，遠離障礙，永遠捨棄痛苦的根源，這稱為入涅槃。惑業全部消失，沒有集諦（samudaya，指苦的根源）的妄想。三苦（指苦苦、壞苦、行苦）全部消亡，沒有苦諦（duhkha，指痛苦的真理）的逼迫。無漏智慧發出，脫離纏縛，遠離障礙，那麼道諦（marga，指達到解脫的道路）已經修習。解脫自在，永遠脫離痛苦的根源，那麼滅諦（nirodha，指痛苦的止息）已經證得。『入』是指了達解悟。涅槃的含義是圓滿寂靜。《涅槃經》中說，流轉是生死，不動名為涅槃。然而涅槃這一章，確實是《雜華經》的深奧蘊藏。所以晉代的譯本《寶王性起經》，以及搜玄探玄，鉤深以索隱，唐代的譯本《如來藏經》。
【English Translation】 English version: Also. The Treatise says: 'If one attains no-thought, then one knows the arising, abiding, changing, and ceasing of mental states, and even the original equality and sameness of enlightenment.' This is the same as the following text: 'Originally there is no reality, and this is called enlightenment.'
Ultimately possessing all-knowing wisdom (sarva-jñāna, referring to the wisdom of the Buddha that is enlightened to all things and phenomena), is called achieving Bodhi (bodhi, referring to enlightenment). This is the ultimate fruit, also called ultimate enlightenment. All-knowing wisdom is one of the three wisdoms. In the past, the commentator Guifeng explained perfect enlightenment (perfect enlightenment) with all-knowing wisdom. The National Teacher Xianshou's 'Treatise on Returning to the Source' says that Bodhi is attained through perfect clarity. The present text says that possessing all-knowing wisdom leads to the achievement of Bodhi, which is a comprehensive analysis. Although the wording is slightly different, the ultimate goal is the same. According to the 'Awakening of Faith Treatise,' having great wisdom and using limitless skillful means, even to the point of being named all-knowing wisdom, all belong to the same teaching. Furthermore, according to the text of Zhaoxin's Commentary, it narrates how the faculties of the five teachings each achieve Bodhi, but only takes the Perfect Teaching, with the two gates of cause and effect mutually embracing, which is only the Separate Teaching's viewpoint.
Chapter Ten: Entering Nirvana
Seeing that both the characteristics of lion (lion) and gold (gold) have completely disappeared, afflictions do not arise. The complete disappearance of both characteristics means that the observed realm is empty. The non-arising of afflictions means that the mind that cognizes has ceased. With both internal and external vanishing, profound stillness manifests.
When beauty and ugliness appear before you, the mind is as stable as the sea. The New Commentary says, 'Like using gold to make objects, the difference between skill and clumsiness is vast,' which is the appearance of beauty and ugliness. The Commentary continues, 'Penetrating everything with 'one,' only gold is ultimate,' which is the mind being as stable as the sea. The previous sentence corresponds to 'both characteristics have completely disappeared' in the commentary, and the following sentence corresponds to 'afflictions do not arise' in the commentary.
When all delusions have ceased, there are no oppressions, one is freed from entanglement, separated from obstacles, and forever abandons the source of suffering, this is called entering Nirvana. When all delusions and karma have ceased, there are no delusions of the Samudaya (samudaya, referring to the origin of suffering). When the three sufferings (referring to suffering of suffering, suffering of change, and pervasive suffering) have all ceased, there is no oppression of the Duhkha (duhkha, referring to the truth of suffering). When non-outflow wisdom arises, one is freed from entanglement and separated from obstacles, then the Marga (marga, referring to the path to liberation) has been cultivated. Being liberated and free, forever abandoning the source of suffering, then the Nirodha (nirodha, referring to the cessation of suffering) has been realized. 'Entering' refers to understanding and enlightenment. The meaning of Nirvana is perfect stillness. The Nirvana Sutra says, 'Transmigration is birth and death, non-movement is called Nirvana.' However, this chapter on Nirvana is indeed the profound essence of the Avatamsaka Sutra. Therefore, the Jin dynasty translation, the 'Bao Wang Xing Qi Jing,' as well as searching for the profound and exploring the mysterious, delving deep to uncover the hidden, and the Tang dynasty translation, the 'Tathagatagarbha Sutra.'
出現。則舊疏新記。聯芳而續焰。且高麗國中斯文尚備。而傳授不絕。況此諸部盡出中華。愿諸後昆。求師鉆仰同報雲華賢首清涼圭峰之劬重德耳。
金師子章云間類解
【現代漢語翻譯】 現代漢語譯本： 那麼，對於已經遺忘的舊知識，要重新學習並牢記。如同美好的花朵相連，火焰相續不斷。況且高麗國（Gao Li Guo）[古代朝鮮的稱謂]國內的文化典籍還儲存完好，傳承沒有斷絕。更何況這些經書都出自中華。希望後代的學子們，能夠尋訪名師，努力鉆研，共同報答雲華（Yun Hua）[指雲華法會，也可能指雲華寺]、賢首（Xian Shou）[法藏大師的稱號]、清涼（Qing Liang）[澄觀法師的稱號]、圭峰（Gui Feng）[宗密禪師的稱號]諸位大師的辛勤教誨和深重恩德。
《金師子章云間類解》（Jin Shi Zi Zhang Yun Jian Lei Jie）[書名]
【English Translation】 English version: Thus, old knowledge that has been forgotten should be relearned and firmly remembered. Like beautiful flowers connected, and flames continuously passed on. Moreover, the cultural texts in the country of Gao Li Guo [an ancient name for Korea] are still well-preserved, and the transmission has not been interrupted. Furthermore, these scriptures all originate from China. It is hoped that future generations of scholars can seek out renowned teachers, diligently study, and together repay the diligent teachings and profound virtues of the masters of Yun Hua [referring to the Yun Hua Dharma Assembly, possibly Yun Hua Temple], Xian Shou [title of Master Fazang], Qing Liang [title of Master Chengguan], and Gui Feng [title of Chan Master Zongmi].
《Jin Shi Zi Zhang Yun Jian Lei Jie》[Title of the book]