T45n1881_華嚴經金師子章注
大正藏第 45 冊 No. 1881 華嚴經金師子章注
No. 1881
金師子章序
夫龍象之蹴踏于乾坤。開奧藏兮說妙法。蟣蟻之趹𨀜于土塊。傳深法兮轉法輪。杜順智儼祖師既滂大法于碧落。香象清涼賢德早話明[王*果]于黃泉(矣)。所以雖大聖之說傳一味。華嚴一乘秀眾教。雖弘經之達士其德同。香象獨勝餘師焉。爰于如來出興之法。有何教教內而不見其說否。設有教內而不見其說。有教外而有其文否。設有教外而有其文。說權之五十一品之名。而不隔歷其位否。設有說其位之名不隔歷。於十信之初位。盡五十二品之功。證得無生忍。斷盡無明者否。復有甚教說一于。而包三世間之說否。設不對權教故。名之曰別教。是非隔別之故云別。不廢權立實之教。頓實者否。設有頓實者。其經說處純凈土而莊嚴微妙否。設有其處凈土而莊嚴微妙。非變化而真土否。設有非變化而真土。于所說之法不約理。而以事顯性者否。復有那經于序首直烈深位之菩薩否。復有那教首隔二乘。顯身土之高廣。終攝二乘。密顯三世間一而不缺之義否。設有攝二乘。直有益女人否。設有利撫女人。有現坐之得益五百否。設有那經不離自國兮得果否。設有不離自國兮悟道者。現以龍畜身兮悟道者否。
【現代漢語翻譯】 現代漢語譯本： 《華嚴經金師子章注》序
龍像在天地間行走，開啟奧妙的寶藏，宣說微妙的佛法。蟣蟻在土塊上爬行，傳達深奧的佛法，轉動法輪。杜順智儼祖師已經在碧落下廣佈大法，香象清涼賢德早已在黃泉談論明亮的[王*果]（指佛果）。因此，即使偉大的聖人所說傳達的是同一種味道，華嚴一乘也超越了所有教派。即使是弘揚經典的賢達之士，他們的功德相同，香象也獨自勝過其他老師。
關於如來出世所說的法，有什麼教派在教內沒有見到它的說法嗎？假設有教內沒有見到它的說法，那麼有教外有它的文字記載嗎？假設有教外有它的文字記載，那麼有教派宣說權教的五十一品之名，而不區分它的位次嗎？假設有教派宣說它的位次之名而不區分，那麼有教派在十信的最初位，盡五十二品的功用，證得無生法忍，斷盡無明嗎？
還有什麼教派宣說一即一切，而包含三世間的說法嗎？假設不是針對權教的緣故，而稱之為別教，那麼是因為隔絕差別而稱為別教，而不是廢除權教而建立實教的頓教嗎？假設有頓教，那麼它的經典所說之處是純凈的國土，而且莊嚴微妙嗎？假設它的處所是凈土而且莊嚴微妙，那麼不是變化之土而是真土嗎？假設不是變化之土而是真土，那麼它所說的法不是依據理，而是用事來顯現自性嗎？
還有哪部經典在序言中直接列出深位的菩薩？還有哪個教派首先隔開二乘，顯現身土的高廣，最終攝受二乘，秘密地顯現三世間一而不缺的意義嗎？假設有攝受二乘，直接利益女人的教法嗎？假設有利益撫慰女人，有現場得到利益的五百人嗎？還有哪部經典不離開自己的國家就能得到果位嗎？假設有不離開自己的國家就能悟道的，有現出龍畜之身而悟道的嗎？
【English Translation】 English version: Preface to the Commentary on the Golden Lion Chapter of the Avatamsaka Sutra
The dragon and elephant tread across the universe, opening the profound treasury and expounding the wonderful Dharma. The lice and ants crawl on the clod of earth, transmitting the deep Dharma and turning the Dharma wheel. The Patriarchs Dushun Zhiyan have already spread the great Dharma in the blue sky, and the virtuous Xiangxiang Qingliang (referring to the Venerable Qingliang) had already discussed the bright [王*果] (Buddha-fruit) in the Yellow Springs. Therefore, even though the Great Sage's teachings convey the same flavor, the Avatamsaka One Vehicle surpasses all teachings. Even though the virtuous ones who propagate the scriptures have the same merits, Xiangxiang alone excels the other teachers.
Regarding the Dharma spoken by the Tathagata upon his appearance in the world, is there any teaching within the teachings that has not seen its explanation? Supposing there is a teaching within the teachings that has not seen its explanation, then is there any outside the teachings that has its written record? Supposing there is a written record outside the teachings, then is there any teaching that expounds the names of the fifty-one stages of the provisional teachings without distinguishing their positions? Supposing there is a teaching that expounds the names of its positions without distinguishing them, then is there any teaching that, in the initial position of the Ten Faiths, exhausts the function of the fifty-two stages, attains the non-origination forbearance, and completely cuts off ignorance?
Furthermore, what teaching speaks of 'one is all' and encompasses the three realms? Supposing it is not due to the provisional teachings that it is called the 'Separate Teaching' (別教, Bie Jiao), then is it called 'separate' because of separation and distinction, rather than abolishing the provisional teachings and establishing the real teachings as the 'Sudden and Real' (頓實, Dun Shi) teaching? Supposing there is a 'Sudden and Real' teaching, then is the place spoken of in its scriptures a pure land and adorned with subtlety? Supposing its place is a pure land and adorned with subtlety, then is it not a transformation land but a true land? Supposing it is not a transformation land but a true land, then does the Dharma it speaks of not rely on principle but use phenomena to manifest the nature?
Furthermore, which scripture directly lists the bodhisattvas of deep positions in its preface? Furthermore, which teaching first separates the Two Vehicles (二乘, Er Cheng), manifests the height and breadth of the body and land, and ultimately embraces the Two Vehicles, secretly manifesting the meaning of the three realms being one and not lacking? Supposing there is a teaching that embraces the Two Vehicles and directly benefits women? Supposing there is benefit and comfort for women, and there are five hundred people who receive benefit on the spot? Furthermore, which scripture allows one to attain the fruit without leaving one's own country? Supposing there are those who attain enlightenment without leaving their own country, are there those who attain enlightenment by manifesting the body of a dragon or animal?
設以龍畜身兮悟道者。其數一萬否。設有少分。以龍畜之身悟道者。不言攝闡提否(闡提者。是三世間。又中眾生世間也)設有攝闡提。備說中道否。設有說中道。正有說止觀否。設有說止觀之名。現說十如否。設有說十如。正有後方便者否。設有方便。切有不依橫計與空花二妄否。設有不墮二妄。有譬高山先得蒙性光之照益否。設少分有是益。于教主之故光因果俱時否。設有因果俱時。非暫時之益否。設有非暫時之益。于其佛現實報。而有包十身通三世間否。設有其文。復有具十頭十眼十耳十鼻十口十舌十身十手十足十智十如十忍十明十通十解脫十辨十音十無畏十不具法十佛土十處十會十菩薩十波羅蜜十方便十愿。如是十十無盡事事無礙事事理理圓融之法否。唯此一經具此諸德(矣)。所以談之教內。世尊拍膝。傳之祖道。三佛捲舌。提祖之就變札于雁足。鄰胡國於楊州。韻保之梳粉發於南風。催舊淚于雞林。此皆國土世間之說法。如來恒說之華嚴也。以佛賀出釰于口中。切普賢億億之頂。祖室抬手於法箭。破毗盧純一之貌。既往獨說之家無利益。流派之境有功德。師子之齘破一塵兮出大經卷。大象之[舌*音]迷大虛收粟中(矣)。復有那師文義共遍通達一代所說之經法否。設有通達一代。立五教。判聖教。超先
【現代漢語翻譯】 現代漢語譯本：假設有以龍畜之身悟道者，其數量有一萬嗎？假設只有少部分，以龍畜之身悟道者，難道不包括闡提嗎？（闡提，指的是三世間，以及眾生世間。）假設包括闡提，是否完備地講述了中道？假設講述了中道，是否真正地講述了止觀？假設講述了止觀之名，是否顯現地講述了十如？假設講述了十如，是否真正地具有後續的方便法門？假設具有方便法門，是否一定不依賴於橫計和空花這兩種虛妄？假設不墮入這兩種虛妄，是否像高山一樣先得到蒙性的光芒照耀的利益？假設少部分有這種利益，對於教主來說，是否果和因同時存在？假設因果同時存在，難道不是暫時的利益嗎？假設不是暫時的利益，對於佛的現實報身，是否包含十身，貫通三世間？假設有這樣的經文，是否又具備十頭、十眼、十耳、十鼻、十口、十舌、十身、十手、十足、十智、十如、十忍、十明、十通、十解脫、十辯、十音、十無畏、十不具法、十佛土、十處、十會、十菩薩、十波羅蜜、十方便、十愿，像這樣十十無盡，事事無礙，事事理理圓融的法？只有這部經具備這些功德。因此在教內談論它時，世尊拍膝讚歎；在祖道中傳承它時，三佛緘口不言。提祖將書信繫在雁足上傳遞，鄰近胡國的楊州；韻保在南風中梳理粉白的頭髮，在雞林催促舊日的淚水。這些都是國土世間的說法，如來恒常宣說的《華嚴經》。佛從口中吐出寶劍，斬斷普賢億億的頭頂；祖師在法座上抬起手臂，用箭射破毗盧遮那佛純一的面貌。過去獨自宣說的一家之言沒有利益，流派的境界才有功德。師子咬破一粒微塵，從中出現巨大的經卷；大象迷失在大虛空中，在收割的粟米中迷路。是否又有哪位法師能夠文義共同遍通達一代所說的經法？假設能夠通達一代，創立五教，判別聖教，超越先前。
【English Translation】 English version: Suppose there are those who attain enlightenment in the form of dragons and animals, would their number be ten thousand? Suppose there are only a few who attain enlightenment in the form of dragons and animals, would they not include Icchantikas (Icchantikas refer to the three realms and the realm of sentient beings)? Suppose they include Icchantikas, would they completely explain the Middle Way? Suppose they explain the Middle Way, would they truly explain Śamatha-Vipassanā (止觀, calming and insight meditation)? Suppose they explain the name of Śamatha-Vipassanā, would they manifestly explain the Ten Suchnesses (十如)? Suppose they explain the Ten Suchnesses, would they truly possess subsequent skillful means? Suppose they possess skillful means, would they certainly not rely on the two delusions of perverse calculations and empty flowers? Suppose they do not fall into these two delusions, would they, like a high mountain, first receive the benefit of being illuminated by the light of the fundamental nature? Suppose a small portion has this benefit, for the Lord of Teachings, would the cause and effect exist simultaneously? Suppose the cause and effect exist simultaneously, is it not a temporary benefit? Suppose it is not a temporary benefit, for the Buddha's manifested reward body, does it encompass the Ten Bodies and penetrate the three realms? Suppose there are such scriptures, do they also possess ten heads, ten eyes, ten ears, ten noses, ten mouths, ten tongues, ten bodies, ten hands, ten feet, ten wisdoms, Ten Suchnesses (十如), ten patiences, ten illuminations, ten penetrations, ten liberations, ten eloquence, ten sounds, ten fearlessnesses, ten non-complete dharmas, ten Buddha lands, ten places, ten assemblies, ten Bodhisattvas, ten Paramitas, ten skillful means, ten vows, like this, ten upon ten endlessly, with all matters unobstructed, all matters and principles perfectly harmonized? Only this scripture possesses these virtues. Therefore, when discussing it within the teachings, the World-Honored One claps his knees in praise; when transmitting it in the ancestral way, the three Buddhas remain silent. Master Ti sent letters tied to the feet of geese, neighboring the Hu (barbarian) country in Yangzhou; Yunbao combed her powdered hair in the southern breeze, urging old tears in Gyerim (ancient Korea). These are all teachings of the land and world, the Avatamsaka Sutra (《華嚴經》) constantly spoken by the Tathagata. The Buddha emits a sword from his mouth, cutting off the billions of heads of Samantabhadra (普賢); the ancestral master raises his arm on the Dharma seat, shooting an arrow to shatter the pure and unified face of Vairocana (毗盧遮那佛). The solitary teachings of the past have no benefit, only the realm of lineages has merit. The lion breaks a mote of dust, and from it emerges a great scripture; the elephant is lost in the great void, lost in the harvested millet. Is there also a teacher who can comprehensively understand all the sutras spoken in a generation, both in terms of text and meaning? Suppose one can comprehend a generation, establish the Five Teachings, distinguish the Holy Teachings, and surpass the previous ones.
代否。設有判教超他德。說道超世。教化同佛否。設有說道超他。入經藏對三藏勝論議人否。設有對三藏論議人。有傳教教人得教外益否。設有令得教外益。從口現出五光人否。設有出光人。所出光變成寶蓋否。設有光成寶蓋。舉世號小釋迦否。設有號小釋迦。入王宮為御見拜否。設有為王被拜。為皇后見拜。併爲皇后說經典否。設有為皇后被拜。及立寺塔被歸依。現身不易生。升都率否。設有登都率。門徒繁昌六國。所流之法不斷絕。於今盛否(矣)。爰金師子章者。依則天皇后請。藏大師之所說也。文約而義深。言少而意廣。是則破小塵兮出大經卷。約大虛兮置一毛中。大悟指掌。現益扶手。碩學大悟之菩薩阿不勤行者乎。若欲繼佛祖之跡。欲傳事事無礙之功者。先須結跏趺坐。或用半跏趺坐。謂正大座之時。一卜坐處於閑寂。上用蒲團。略明方軌。雖不事一順。向面于初地方。當後於十向處。以左足在右䏶上。舉右足安左䏶上。以右手安右䏶上。舉左手在右掌中。教二之大拇指面與面相柱(矣)。凡正坐之時。不得右側左傾前低後仰。須耳與肩對鼻與臍相向。以舌拄上腭。唇與唇。上齒與下齒相近。眼似開不開。似閉不閉。是學大聖之人方軌也焉。次半跏趺坐者。舉左足壓右䏶若也。須以止觀之行可依無念一門
【現代漢語翻譯】 現代漢語譯本： 問：是否。假設有判教超越其他人的德行，說道超越世俗，他的教化能等同於佛嗎？假設有說道超越他人，他進入經藏，能勝過精通三藏的論議者嗎？假設能勝過精通三藏的論議者，他傳教教人，能讓人得到教外的利益嗎？假設能讓人得到教外的利益，他能從口中顯現出五種光芒嗎？假設能顯現出光芒，他所顯現的光芒能變成寶蓋嗎？假設光芒能變成寶蓋，他能被世人稱為小釋迦嗎？假設被稱為小釋迦，他進入王宮能被國王親自拜見嗎？假設能被國王拜見，他能被皇后拜見，併爲皇后講解經典嗎？假設能被皇后拜見，並且建立寺塔，被眾人歸依，他能不輕易轉生，升到兜率天嗎？假設能登上兜率天，他的門徒能繁榮昌盛於六國，他所流傳的佛法能不斷絕，直到今天還興盛嗎？ 《金師子章》是根據則天皇后的請求，由藏大師所說的。文字簡略而意義深刻，言語很少而意境廣闊。這就像是從微小的塵埃中顯現出巨大的經卷，在廣闊的虛空中放置一根毫毛。大徹大悟就在眼前，利益就在手邊。這是博學而大悟的菩薩所不懈努力的嗎？ 如果想要繼承佛祖的足跡，想要傳授事事無礙的功德，首先必須結跏趺坐，或者用半跏趺坐。所謂正大座的時候，應該選擇一個安靜的地方坐下，上面用蒲團，大致說明一下方法。雖然不必完全一樣，但要面向最初的地方，背對十個方向。用左腳放在右腿上，舉起右腳放在左腿上。用右手放在右腿上，舉起左手放在右掌中，讓兩個大拇指的面相對。凡是正坐的時候，不得向右側、向左傾、向前低、向後仰。必須讓耳朵與肩膀對齊，鼻子與肚臍相對。用舌頭抵住上顎，嘴唇與嘴唇，上牙與下牙相近。眼睛似開非開，似閉非閉。這是學習大聖之人所應遵循的方法。 其次是半跏趺坐，舉起左腳壓在右腿上。必須依靠止觀的修行，可以依靠無念這一法門。
【English Translation】 English version: Question: Is it so? Suppose someone has the virtue of surpassing others in doctrinal judgment, and speaks of transcending the world, can his teachings be equal to the Buddha's? Suppose someone speaks of surpassing others, enters the Sutra Pitaka (collection of discourses), can he surpass the debaters who are proficient in the Tripitaka (three baskets of Buddhist scriptures)? Suppose he can surpass the debaters proficient in the Tripitaka, can his teaching and instruction bring benefits beyond the teachings to people? Suppose he can bring benefits beyond the teachings, can he manifest five kinds of light from his mouth? Suppose he can manifest light, can the light he manifests transform into a jeweled canopy? Suppose the light can transform into a jeweled canopy, can he be called Little Shakyamuni (the historical Buddha) by the world? Suppose he is called Little Shakyamuni, can he enter the royal palace and be personally greeted by the king? Suppose he is greeted by the king, can he be greeted by the queen and explain the scriptures for the queen? Suppose he is greeted by the queen, and establishes temples and pagodas, and is taken refuge in by the masses, can he avoid easy rebirth and ascend to Tushita Heaven (one of the six heavens of the desire realm)? Suppose he can ascend to Tushita Heaven, can his disciples flourish in six countries, and can the Dharma (Buddhist teachings) he propagates continue uninterrupted, and be prosperous even today? The 'Golden Lion Chapter' was spoken by Master Zang at the request of Empress Wu Zetian. The text is concise but the meaning is profound, the words are few but the intention is broad. It is like revealing vast scriptures from tiny dust, placing the great void within a single hair. Great enlightenment is at hand, and benefits are within reach. Is this what the learned and enlightened Bodhisattvas (enlightenment beings) strive for tirelessly? If you want to follow in the footsteps of the Buddhas and Patriarchs, and want to transmit the merit of unobstructedness in all matters, you must first sit in the full lotus position (Padmasana), or use the half lotus position (Ardha Padmasana). When sitting in the proper great posture, you should choose a quiet place to sit, using a cushion (Pufan) on top, and briefly explain the method. Although it is not necessary to be exactly the same, face the initial direction and have your back to the ten directions. Place your left foot on your right thigh, and raise your right foot and place it on your left thigh. Place your right hand on your right thigh, and raise your left hand and place it in your right palm, with the faces of the two thumbs touching each other. Whenever sitting properly, do not lean to the right, lean to the left, bend forward, or lean backward. The ears must be aligned with the shoulders, and the nose must face the navel. Use the tongue to touch the upper palate, with the lips close to each other, and the upper teeth close to the lower teeth. The eyes should be neither fully open nor fully closed. This is the method that those who study the Great Sage (Buddha) should follow. Next is the half lotus position, raise your left foot and press it on your right thigh. You must rely on the practice of Shamatha-Vipassana (calm abiding and insight), and you can rely on the gate of non-thought (no-mind).
。念發則隨發。不發念者是有念也。生死何休。發念隨念則無念也。是名大涅槃。無念之無念。無相之無相。有念之有念。有相之有相。皆悉外道之所執也。更非佛家之說法也。請願諸有心倫。蹄釋迦佛之海印三昧藏大師之事事觀門。莫依小乘家之滅盡三昧外道宗之惡邪執(矣耳)。
大方廣佛華嚴經金師子章
五臺山真容院沙門承遷注
金師子章 金師子者。能喻法也。究其本元即有。唐賢首法師對則天聖帝。以示大經厥旨。所謂華嚴理深事廣文博義玄。非入理聖人無以達其奧。是以立見邊之喻。曉無涯之法。金況法界體也。師子喻法界用也。今則從法就喻。略啟十門分別故。得理事镕融一多無礙矣。
唐崇福寺賢首法師法藏述
初明緣起 萬像本空。假緣方有。
二辨色空 幻法紛然。真空不動。
三約三性 迷之名相。悟之即真。
四顯無相 相即無相。非相即相。
五說無生 無生之生。生即無生。
六論五教 根器不同。設教有異。
七勒十玄 緣起交映。法法重重。
八括六相 法無定相。舉一即多。
九成菩提 萬行既圓。本覺露現。
十入涅槃 智體即如。名大涅槃。
第一明緣起者 謂萬法無體。
【現代漢語翻譯】 現代漢語譯本 念頭生起就隨著它生起。不生起念頭是有念頭存在。生死輪迴何時了結？生起念頭而能隨順念頭，就是沒有念頭。這叫做大涅槃。無念的無念，無相的無相，有唸的有念，有相的有相，這些都是外道的執著。並非佛家的說法。各位有心之人，傚法釋迦牟尼佛的海印三昧藏大師的事事觀門，不要依從小乘家的滅盡三昧外道宗的惡邪執（啊）。
《大方廣佛華嚴經金師子章》
五臺山真容院沙門承遷注
金師子章。金師子，能比喻佛法。探究它的本源就存在。唐代賢首法師對武則天聖帝，用它來闡釋大經的宗旨。所謂華嚴的道理深奧，事相廣大，文辭淵博，義理玄妙。不是深入理性的聖人，無法通達它的奧妙。因此設立見邊的比喻，曉喻無涯的佛法。金比況法界的本體，師子比喻法界的作用。現在從佛法就著比喻，略微開啟十個方面來分別解說，因此能夠達到理事圓融，一多無礙的境界。
唐崇福寺賢首法師法藏述
初明緣起：萬象本來是空，憑藉因緣才顯現。
二辨色空：幻化的事物紛繁複雜，真空的本體卻不動搖。
三約三性：迷惑時執著于名相，覺悟時就認識到真實。
四顯無相：相就是無相，不是沒有相，而是相的本質是空。
五說無生：無生之生，生就是無生。
六論五教：眾生的根器不同，所以設立的教法也有差異。
七勒十玄：因緣生起互相交織輝映，法法重重無盡。
八括六相：法沒有固定的相狀，舉出一個就包含了全部。
九成菩提：各種修行圓滿后，本來的覺性就顯露出來。
十入涅槃：智慧的本體就是如如不動的真如，名為大涅槃。
第一明緣起：所謂萬法沒有自體。
【English Translation】 English version When a thought arises, follow it as it arises. Not having a thought arise is also having a thought. When will the cycle of birth and death end? When a thought arises and one can accord with it, that is no-thought. This is called Great Nirvana (Da Niepan). No-thought of no-thought, no-form of no-form, thought of thought, form of form, all these are the attachments of external paths. They are not the teachings of the Buddha's family. All those with a mind, emulate the Sea-Seal Samadhi Treasury Great Master's (Haiyin Sanmei Zang Da Shi) observation of phenomena of Shakyamuni Buddha (Shijiamouni Fo), do not rely on the evil and perverse attachments of the Sravaka (Xiaocheng) school's extinction samadhi (Miejin Sanmei) and externalist doctrines.
The Golden Lion Chapter of the Great Expansive Buddha Flower Adornment Sutra (Dafang Guangfo Huayan Jing Jin Shizi Zhang)
Commentary by the Sramana Chengqian of Zhenrong Monastery on Mount Wutai
The Golden Lion Chapter. The Golden Lion can be used to symbolize the Dharma. Investigating its origin, it exists. During the Tang Dynasty, Dharma Master Xianshou (Xianshou Fashi) explained it to the Holy Emperor Zetian (Zetian Shengdi) to illustrate the essence of the Great Sutra. The principles of the Flower Adornment Sutra (Huayan) are profound, the phenomena are vast, the text is extensive, and the meaning is subtle. Without a sage who has entered into the principles, one cannot understand its mysteries. Therefore, the analogy of seeing the edge is established to explain the boundless Dharma. Gold symbolizes the substance of the Dharma Realm, and the lion symbolizes the function of the Dharma Realm. Now, proceeding from the Dharma to the analogy, we briefly open up ten aspects for separate explanation, so that we can achieve the state of perfect fusion of principle and phenomena, and unobstructedness of one and many.
Narrated by Dharma Master Fazang (Fazang Fashi) of Chongfu Monastery in the Tang Dynasty
First, explaining Dependent Origination (Yuanqi): All phenomena are fundamentally empty, and only manifest through conditions.
Second, distinguishing Form and Emptiness (Se Kong): Illusory phenomena are complex and diverse, but the substance of True Emptiness is unmoving.
Third, summarizing the Three Natures (Sanxing): When deluded, one clings to names and forms; when enlightened, one recognizes the truth.
Fourth, revealing No-Form (Wuxiang): Form is no-form; it is not that there is no form, but that the essence of form is emptiness.
Fifth, explaining No-Birth (Wusheng): No-birth is birth; birth is no-birth.
Sixth, discussing the Five Teachings (Wujiao): Because the capacities of beings are different, the teachings established are also different.
Seventh, outlining the Ten Profound (Shixuan): Dependent origination interweaves and reflects each other; Dharma after Dharma is layered endlessly.
Eighth, encompassing the Six Aspects (Liuxiang): The Dharma has no fixed form; mentioning one includes all.
Ninth, accomplishing Bodhi (Puti): After all practices are perfected, the original enlightenment is revealed.
Tenth, entering Nirvana (Niepan): The substance of wisdom is Suchness (Ruru), called Great Nirvana.
First, explaining Dependent Origination: So-called all dharmas have no self-nature.
假緣成立。若無因緣。法即不生。故經云。諸法從緣起。無緣即不起。
謂以金無自性 喻真理不變也。
隨巧匠之緣遂有師子相起 喻真理隨緣成諸事法也。
起但是緣故名緣起 結真理不動動即事也。金喻一真之性。師子喻緣起事法。理本無生。隨諸緣法成差別相。相起繁興理即無生。故清涼云。理隨事變。則一多緣起之無邊。
第二辨色空者 色者悲也。空者智也。觀色即空成大智。而不住生死。觀空即色成大悲。而不滯涅槃。能辯之智煥然明瞭。
謂以師子相虛 喻色空也。
唯是真金 喻性實也。
師子不有 喻緣起幻色不是實有。
金體不無 喻真空常存。
故云色空。又復空無自性。約色以明不礙幻存故名色空 真空無形。假色相以明。法本亡言。就言詮而顯道。故清涼云。雖空空絕跡。而義天星像璨然。
第三約三性者 迷心所執計有相生以為實者。謂之偏計性也。不了緣生依他性也。依他無性即是圓成。隨舉一法三性具矣。
謂以師子情有名為遍計 謂一切眾生無始已來煩惱業習癡迷不了。周遍計度心外有法。顛倒取捨。隨情起惑。自纏自縛。枉受輪迴。
師子似有名為依他 謂一切眾生依真起妄。似有之法妄執依他
【現代漢語翻譯】 現代漢語譯本 假借因緣才能成立。如果沒有因緣，法就不會產生。所以經書上說：『諸法由因緣而生起，沒有因緣就不會生起。』
用黃金沒有自性，比喻真理不變。
隨著巧匠的因緣，才有了獅子相的產生，比喻真理隨著因緣成就各種事法。
生起只是因緣，所以名為緣起，總結真理不動，動就是事法。黃金比喻一真之性，獅子比喻緣起的事法。理本來沒有生，隨著各種因緣法成就差別之相。相生起繁多，理就是無生。所以清涼國師說：『理隨著事而變化，就是一多緣起沒有邊際。』
第二，辨別色空：色，是悲憫；空，是智慧。觀察色就是空，成就大智慧，而不執著于生死。觀察空就是色，成就大悲憫，而不滯留于涅槃。能夠辨別的智慧煥然明瞭。
用獅子相是虛幻的，比喻色空。
唯獨是真金，比喻自性真實。
獅子相不是實有，比喻緣起幻化的色不是真實存在。
金的本體不是沒有，比喻真空常存。
所以說色空。而且空沒有自性，憑藉色來說明不妨礙幻化的存在，所以名為色空。真空沒有形狀，假借色相來說明。法本來就超出了言語，就著言語來顯明道。所以清涼國師說：『雖然空到空無痕跡，但義理的天空星辰般燦爛。』
第三，從三性的角度來說：迷惑的心所執著，計較有相的產生，認為它是真實的，這叫做遍計所執性。不瞭解因緣生起，是依他起性。依他起性沒有自性，就是圓成實性。隨便舉出一個法，就具備了三性。
用對獅子相的情執有名，來比喻遍計所執性，說的是一切眾生從無始以來，被煩惱、業習所迷惑，不明白，普遍地計度心外有法，顛倒取捨，隨著情慾生起迷惑，自己纏繞自己，枉自遭受輪迴。
獅子相好像有名，來比喻依他起性，說的是一切眾生依靠真如而生起虛妄，好像有的法，虛妄地執著于依他。
【English Translation】 English version Conditional origination is established through causes and conditions. If there are no causes and conditions, the Dharma will not arise. Therefore, the sutra says: 'All dharmas arise from causes and conditions; without causes and conditions, they do not arise.'
Using gold's lack of inherent nature as a metaphor for the unchanging nature of truth.
The lion's form arises due to the conditions created by a skilled craftsman, symbolizing how truth manifests various phenomena depending on conditions.
Arising is solely due to conditions, hence the name 'conditional origination,' concluding that truth is immutable, and movement is phenomena. Gold symbolizes the nature of true reality, while the lion symbolizes the phenomena arising from conditions. Fundamentally, reality has no birth; it manifests different forms according to various conditional dharmas. When forms arise and flourish, reality remains unborn. Therefore, Qingliang (a Buddhist master) said: 'Reality changes with phenomena, resulting in the boundless origination of one and many.'
Secondly, distinguishing between form and emptiness: 'Form' represents compassion, and 'emptiness' represents wisdom. Observing form as emptiness leads to great wisdom without attachment to birth and death. Observing emptiness as form leads to great compassion without being stuck in Nirvana. The wisdom to discern this is brilliantly clear.
Using the illusory nature of the lion's form as a metaphor for form and emptiness.
Only true gold exists, symbolizing the reality of inherent nature.
The lion's form is not truly existent, symbolizing that the illusory form arising from conditions is not real.
The essence of gold is not non-existent, symbolizing that true emptiness always exists.
Therefore, it is said that form is emptiness. Furthermore, emptiness has no inherent nature; it relies on form to illustrate that it does not hinder the existence of illusion, hence the name 'form is emptiness.' True emptiness has no shape; it borrows form to illustrate it. The Dharma originally transcends words; it relies on words to reveal the path. Therefore, Qingliang said: 'Although emptiness is so empty that it leaves no trace, the sky of meaning shines brightly like stars.'
Thirdly, from the perspective of the three natures: The deluded mind clings to and calculates the arising of forms, considering them to be real; this is called the 'parikalpita-svabhava' (遍計所執性, the completely imputed nature). Not understanding the arising of conditions is the 'paratantra-svabhava' (依他起性, the dependently originated nature). The absence of inherent nature in the dependently originated nature is the 'parinispanna-svabhava' (圓成實性, the perfectly accomplished nature). Any single dharma possesses all three natures.
Using the emotional attachment to the lion's form as an example of 'parikalpita-svabhava' (遍計所執性, the completely imputed nature), it refers to all sentient beings who, from beginningless time, are deluded by afflictions, karmic habits, and ignorance, failing to understand and universally calculating that there are dharmas outside the mind, taking and rejecting things in a reversed manner, giving rise to delusion according to emotions, binding themselves, and suffering in vain in the cycle of rebirth.
The lion's form appearing to exist is used as a metaphor for 'paratantra-svabhava' (依他起性, the dependently originated nature), referring to all sentient beings who rely on true reality to give rise to illusion, falsely clinging to the seemingly existent dharmas as dependent on others.
內外不實。故論云。依他起自性分別緣所生。
金性不變故號圓成 圓而不減。成而不增。師子雖則相殊。金且不隨殊變。釋曰。法與自心為緣。心法方起。今了緣無體。依心方現。無自體性。是為依他無自生性。由二義現前。乃為圓成勝義性也。經云。從無住本立一切法。
第四顯無相者 不了諸法而無相迷心為有者生死也。觀察即虛相即無相出世法也。
謂以金收師子盡 喻理奪事。
金外更無師子可得 喻緣起事法當體本虛。
故名無相 釋曰。離真理外無片事可得故。如水奪波波無不盡故。此則水存以壞波令盡。故經云。所見不可見。所聞不可聞。了知諸世間。是名為無相。
第五說無生者 法本無生。從緣有故。既無自體。生而無生。
謂以正見師子生時但是金生 喻真理隨緣成諸事法。
金外更無一物 離真理之外無別事相。染凈之法因緣有。故體性本虛無生生也。
師子雖有生滅金體本無增減 無生之理本無生滅。緣起整合生本無生。
故曰無生 釋曰。今由緣生。非生方得名生。了生死性乃是無生。論云。因不自生。緣生故。緣不自生。因生故。然生與無生互成互奪。奪則無生。成乃緣生。由即成即奪。是故生時無生。如是了者名達
【現代漢語翻譯】 現代漢語譯本 『內外不實』。所以《瑜伽師地論》中說：『依他起自性』是分別緣起所生。
金子的性質不變，所以稱為『圓成』（Parinispanna，究竟圓滿）。圓滿而不會減少，成就而不會增加。獅子的形象雖然各不相同，但金子的本質不會隨著形象的不同而改變。』解釋說：法與自心作為因緣，心法才能生起。現在瞭解因緣沒有實體，依心才能顯現。沒有自體自性，這就是『依他起』（Paratantra，依他起性）沒有自生性。由這兩種意義顯現，才是『圓成勝義性』（Parinispanna-lakshana，圓成實性）。經中說：『從無住的根本建立一切法』。
第四，顯示『無相』（Animitta，無相）的含義：不瞭解諸法而執迷於有相，就是生死。觀察到諸法是虛幻的相，就是『無相』，是出世法。
『用金子收攝獅子，全部歸於金子』，比喻用真理來消除事相。
『金子之外再沒有獅子可以得到』，比喻緣起的事法，當體本來就是虛幻的。
所以稱為『無相』。解釋說：離開真理之外，沒有片點事物可以得到。就像用水來消除波浪，波浪沒有不消失的。這是水存在而使波浪消失殆盡。所以經中說：『所見不可見，所聞不可聞，了知諸世間，是名為無相』。
第五，說明『無生』（Anutpada，無生）的含義：法本來沒有生，從因緣而有。既然沒有自體，生也就是無生。
『用正見來看，獅子生起的時候，只是金子生起』，比喻真理隨順因緣成就諸事法。
『金子之外再沒有一物』，離開真理之外，沒有別的現象。染污和清凈的法都是因緣而有，所以體性本來是虛幻的，無生而生。
『獅子雖然有生滅，金子的本體本來沒有增減』，無生的道理本來沒有生滅。緣起整合而生，生本來就是無生。
所以說『無生』。解釋說：現在由於因緣而生，不是生才能叫做生。瞭解生死的體性就是無生。《瑜伽師地論》中說：『因不自己生，因為因緣而生；緣不自己生，因為因生。』然而生與無生互相成就，互相破除。破除就是無生，成就就是因緣生。由於即是成就又是破除，所以生的時候就是無生。像這樣瞭解的人，叫做通達。
【English Translation】 English version 『Internally and externally unreal.』 Therefore, the Shastra says: 『The dependent nature』 (Paratantra, dependent origination) is produced by discrimination of conditions.
『The nature of gold is immutable, hence it is called 『Perfected』 (Parinispanna, perfectly accomplished). Perfected without diminishing, accomplished without increasing. Although the forms of lions are different, the essence of gold does not change with the different forms.』 Explanation: Dharma and one's own mind serve as conditions, and only then can mental phenomena arise. Now understanding that conditions have no substance, they only appear dependent on the mind. Without self-nature, this is 『dependent origination』 (Paratantra, dependent nature) without self-arising. When these two meanings manifest, it is the 『Perfected nature』 (Parinispanna-lakshana, the nature of perfect reality). The Sutra says: 『From the basis of non-abiding, establish all dharmas.』
Fourth, revealing the meaning of 『No-Sign』 (Animitta, signlessness): Not understanding all dharmas and being deluded by signs is birth and death. Observing that all dharmas are illusory signs is 『No-Sign,』 which is transcendent dharma.
『Using gold to gather in the lions, all returning to gold,』 is a metaphor for using truth to eliminate phenomena.
『Outside of gold, no lion can be obtained,』 is a metaphor for the fact that the phenomena of dependent origination are inherently illusory.
Therefore, it is called 『No-Sign.』 Explanation: Apart from truth, no single thing can be obtained. Just as using water to eliminate waves, no wave does not disappear. This is the existence of water causing the complete disappearance of waves. Therefore, the Sutra says: 『What is seen cannot be seen, what is heard cannot be heard, understanding all worlds, this is called No-Sign.』
Fifth, explaining the meaning of 『No-Birth』 (Anutpada, unarising): Dharma originally has no birth, it exists due to conditions. Since it has no self-nature, birth is also no-birth.
『Using right view, when a lion arises, it is only gold arising,』 is a metaphor for truth following conditions to accomplish all phenomena.
『Outside of gold, there is nothing else,』 apart from truth, there are no other phenomena. Defiled and pure dharmas exist due to conditions, so their nature is originally illusory, no-birth yet birth.
『Although lions have birth and death, the essence of gold originally has no increase or decrease,』 the principle of no-birth originally has no birth or death. Dependent origination gathers and arises, birth is originally no-birth.
Therefore, it is said 『No-Birth.』 Explanation: Now it arises due to conditions, it is not that only birth can be called birth. Understanding the nature of birth and death is no-birth. The Shastra says: 『Cause does not arise by itself, it arises because of conditions; conditions do not arise by themselves, they arise because of cause.』 However, birth and no-birth mutually accomplish and mutually negate. Negation is no-birth, accomplishment is dependent origination. Because it is both accomplishment and negation, therefore birth is no-birth. One who understands in this way is called accomplished.
無生。
第六論五教一聲聞教二大乘始教三大乘終教四大乘頓教五一乘圓教第一聲聞教謂此師子雖是緣生之法念念生滅 喻一切事法從緣有。故各無自性。無有停息。
實無師子可得故名聲聞教 橫計一切境界實有自體。但證人空不了法空。
第二大乘始教者謂此師子緣生之法各無自性徹底唯空故名大乘始教 喻師子無體。全假真金成工匠緣師子相顯。
第三大乘終教者謂此師子雖然徹底唯空不礙幻法宛然 雖則真金純一。不礙師子相存。
緣生假有二相雙存 真俗二諦歷然可觀。師子與金兩法齊現。
故名大乘終教。
第四大乘頓教者謂即此二相互奪兩亡 以理奪事。事隱理顯。
情偽不存俱無有力空有雙泯名言路絕棲心無寄 直辯真性本空。無一法可當情者。喻金與師子二相俱泯。內外無寄。
故名大乘頓教。
第五一乘圓教者謂即此師子情盡體露之法渾成一塊 喻師子相盡真金現前。
繁興大用起必全真 喻師子功用事事皆金。
萬像紛紜參而不雜 雖四像遷移。各住自位。
一切即一皆同無性 攝末歸本。不礙末也。
一即一切因果歷然 依本起末。不礙本也。
力用相收卷舒自在 力顯性起圓融法門無礙。
【現代漢語翻譯】 現代漢語譯本 無生。
第六論五教：一聲聞教，二大乘始教，三大乘終教，四大乘頓教，五一乘圓教。第一聲聞教謂此師子（獅子）雖是緣生之法，唸唸生滅——譬喻一切事法從緣而有，故各自無自性，沒有停息。
實無師子（獅子）可得，故名聲聞教——橫計一切境界實有自體，但證人空，不了法空。
第二大乘始教者，謂此師子（獅子）緣生之法，各無自性，徹底唯空，故名大乘始教——譬喻師子（獅子）無體，完全憑藉真金成就，工匠憑藉師子（獅子）相顯現。
第三大乘終教者，謂此師子（獅子）雖然徹底唯空，不妨礙幻法宛然——雖然真金純一，不妨礙師子（獅子）相存在。
緣生假有，二相雙存——真俗二諦，歷然可觀。師子（獅子）與金，兩法齊現。
故名大乘終教。
第四大乘頓教者，謂即此二相互奪，兩亡——以理奪事，事隱理顯。
情偽不存，俱無有力，空有雙泯，名言路絕，棲心無寄——直辯真性本空，無一法可當情者。譬喻金與師子（獅子）二相俱泯，內外無寄。
故名大乘頓教。
第五一乘圓教者，謂即此師子（獅子）情盡體露之法，渾成一塊——譬喻師子（獅子）相盡，真金現前。
繁興大用，起必全真——譬喻師子（獅子）功用，事事皆金。
萬像紛紜，參而不雜——雖四像遷移，各住自位。
一切即一，皆同無性——攝末歸本，不妨礙末也。
一即一切，因果歷然——依本起末，不妨礙本也。
力用相收，卷舒自在——力顯性起，圓融法門無礙。
【English Translation】 English version Non-origination.
The sixth treatise on the five teachings: 1. Śrāvakayāna Teaching, 2. Initial Mahāyāna Teaching, 3. Final Mahāyāna Teaching, 4. Sudden Mahāyāna Teaching, 5. One Vehicle Perfect Teaching. The first, Śrāvakayāna Teaching, states that this lion (Śīza) , although a dharma of dependent origination, arises and ceases in every moment—it is a metaphor for all phenomena arising from conditions, thus each lacks inherent nature and has no cessation.
In reality, no lion (Śīza) can be obtained, hence it is called Śrāvakayāna Teaching—horizontally calculating that all realms have a real self-nature, but only realizing the emptiness of persons, not understanding the emptiness of dharmas.
The second, Initial Mahāyāna Teaching, states that this lion (Śīza), a dharma of dependent origination, lacks inherent nature and is thoroughly empty, hence it is called Initial Mahāyāna Teaching—it is a metaphor for the lion (Śīza) having no substance, entirely relying on true gold to be formed, and the craftsman manifesting the lion (Śīza) appearance through conditions.
The third, Final Mahāyāna Teaching, states that although this lion (Śīza) is thoroughly empty, it does not hinder the vivid appearance of illusory dharmas—although true gold is pure and uniform, it does not hinder the existence of the lion (Śīza) appearance.
Dependent origination and provisional existence, the two aspects coexist—the two truths of conventional and ultimate are clearly observable. The lion (Śīza) and gold, the two dharmas appear simultaneously.
Hence it is called Final Mahāyāna Teaching.
The fourth, Sudden Mahāyāna Teaching, states that these two mutually negate each other, both ceasing to exist—using principle to negate phenomena, phenomena are hidden and principle is revealed.
Sentiments and falsehoods do not remain, both are powerless, emptiness and existence are both extinguished, the path of words is cut off, and the mind has no place to dwell—directly explaining that the true nature is fundamentally empty, and there is no dharma that can correspond to sentiments. It is a metaphor for the two aspects of gold and lion (Śīza) both being extinguished, with no reliance inside or outside.
Hence it is called Sudden Mahāyāna Teaching.
The fifth, One Vehicle Perfect Teaching, states that this lion (Śīza), the dharma of exhausting sentiments and revealing the essence, is completely integrated into one mass—it is a metaphor for the lion (Śīza) appearance being exhausted and true gold appearing.
Extensively arising great functions, arising must be entirely true—it is a metaphor for the lion (Śīza) functions, everything is gold.
The myriad appearances are diverse, participating without mixing—although the four appearances shift, each dwells in its own position.
All is one, all are the same in lacking inherent nature—gathering the branches back to the root, it does not hinder the branches.
One is all, cause and effect are distinct—relying on the root to arise the branches, it does not hinder the root.
Power and function mutually gather, contracting and expanding freely—power reveals the arising of nature, the perfect and harmonious dharma gate is unobstructed.
故名一乘圓教。
第七勒十玄門一同時具足相應門二一多相容不同門三秘密隱顯俱成門四因陀羅網境界門五諸藏純雜具德門六諸法相即自在門七微細相容安立門八十世隔法異成門九由心𢌞轉善成門十託事顯法生解門。
第一同時具足門謂金與師子同時成立圓滿具足 喻依法界體起諸事法。隨舉一法具一切法。別有差別。非造玄也。
故名同時具足相應門。
第二一多相容不同門者謂金與師子相容成立一多無礙於中理事各各不同或多各住自位 如稱理之行一一各容一切諸法。亦一一各具一切諸行。雖相容本不動也。
故名一多相容不同門。
第三秘密隱顯俱成門者謂若看師子唯見師子無金則師子顯金隱 喻事能隱理。
若看金唯金無師子則金顯師子隱 喻理能隱事也。
若兩處看俱顯俱顯隱則秘密顯則顯著故名秘密隱顯俱成門。
第四因陀羅網境界門者謂師子眼耳支節一一毛處各有金師子 小法中含大法。
一一毛處師子同時頓入一莖毛中各各顯露皆有無邊師子 一事中含多事。一多頓現。
一一毛頭帶此無邊師子還入一莖毛中如是重重無盡 多入一無礙。
若帝網之天珠故名因陀羅網境界門。
第五諸藏純雜具德門者謂若
【現代漢語翻譯】 現代漢語譯本
因此得名一乘圓教（Ekayana Perfect Teaching）。
第七，包括十玄門：一、同時具足相應門；二、一多相容不同門；三、秘密隱顯俱成門；四、因陀羅網（Indra's net，帝釋天的羅網，比喻重重無盡）境界門；五、諸藏純雜具德門；六、諸法相即自在門；七、微細相容安立門；八、十世隔法異成門；九、由心迴轉善成門；十、託事顯法生解門。
第一，同時具足門，指的是金和獅子同時成立，圓滿具足，比喻依法界（Dharmadhatu，宇宙萬有）本體生起諸事法。隨便舉出一個法，就具備一切法，各有差別，並非虛構玄妙。
因此得名同時具足相應門。
第二，一多相容不同門，指的是金和獅子相互容納成立，一和多之間沒有障礙，其中理和事各不相同，或者多個各自安住于自身的位置，如同符合真理的修行，每一個都容納一切諸法，也每一個都具備一切諸行，雖然相互容納，但根本上沒有動搖。
因此得名一多相容不同門。
第三，秘密隱顯俱成門，指的是如果看獅子，只看到獅子，沒有看到金，那麼獅子就顯現，金就隱藏，比喻事能隱藏理。
如果看金，只看到金，沒有看到獅子，那麼金就顯現，獅子就隱藏，比喻理能隱藏事。
如果兩處都看，就都顯現，都隱藏，那麼秘密就顯現，顯著，因此得名秘密隱顯俱成門。
第四，因陀羅網境界門，指的是獅子的眼睛、耳朵、支節、每一根毛髮處，都有金獅子，小法中包含大法。
每一根毛髮處的獅子，同時頓然進入一根毛髮中，各自顯露，都有無邊的獅子，一件事中包含多件事，一和多同時顯現。
每一根毛髮的頂端帶著這無邊的獅子，還進入一根毛髮中，這樣重重無盡，多個進入一個沒有障礙。
如同帝釋天的羅網上的天珠，因此得名因陀羅網境界門。
第五，諸藏純雜具德門，指的是如果
【English Translation】 English version
Therefore, it is named the Ekayana Perfect Teaching.
Seventh, including the ten profound gates: 1. Simultaneous completeness and correspondence gate; 2. The gate of mutual containment of one and many with differences; 3. The gate of simultaneous accomplishment of secrecy, concealment, and manifestation; 4. The gate of the realm of Indra's net; 5. The gate of pure and mixed virtues of all treasuries; 6. The gate of the interpenetration and freedom of all dharmas; 7. The gate of subtle mutual containment and establishment; 8. The gate of different accomplishments of dharmas separated by ten ages; 9. The gate of good accomplishment through the revolution of the mind; 10. The gate of relying on phenomena to reveal dharma and generate understanding.
First, the gate of simultaneous completeness refers to gold and lion being established simultaneously, complete and perfect, symbolizing the arising of all phenomena from the essence of Dharmadhatu (the realm of all phenomena). Picking up any one dharma encompasses all dharmas, each with its own distinctions, not fabricated mysteries.
Therefore, it is named the gate of simultaneous completeness and correspondence.
Second, the gate of mutual containment of one and many with differences refers to gold and lion mutually containing each other, establishing that there is no obstruction between one and many. Within this, principle and phenomena are each different, or the many each abide in their own positions, like practice in accordance with truth, each encompassing all dharmas, and each possessing all practices. Although mutually containing, they are fundamentally unmoved.
Therefore, it is named the gate of mutual containment of one and many with differences.
Third, the gate of simultaneous accomplishment of secrecy, concealment, and manifestation refers to if one looks at the lion and only sees the lion without seeing the gold, then the lion is manifest and the gold is concealed, symbolizing that phenomena can conceal principle.
If one looks at the gold and only sees the gold without seeing the lion, then the gold is manifest and the lion is concealed, symbolizing that principle can conceal phenomena.
If one looks at both places, both are manifest and both are concealed, then the secret is manifest and prominent, therefore it is named the gate of simultaneous accomplishment of secrecy, concealment, and manifestation.
Fourth, the gate of the realm of Indra's net refers to in the lion's eyes, ears, limbs, and each hair, there are golden lions, the small dharma contains the great dharma.
The lions in each hair simultaneously and instantly enter one hair, each revealing themselves, all having boundless lions, one event contains many events, one and many manifest simultaneously.
The tip of each hair carries these boundless lions and re-enters one hair, thus endlessly repeating, the many entering one without obstruction.
Like the heavenly jewels on Indra's net, therefore it is named the gate of the realm of Indra's net.
Fifth, the gate of pure and mixed virtues of all treasuries refers to if
以眼收師子盡則一切純是眼 如以佈施一行收盡一切行總名佈施故。號曰純也。
若耳收師子盡則一切純是耳若諸根同時相收悉皆具足一一皆純一一皆雜是圓滿藏 萬行同時。更互莊嚴。純雜無礙。
故名諸藏純雜具德門。
第六諸法相即自在門者謂即師子諸根一一毛頭皆各以金收師子盡 喻法界緣起一切諸法皆互相即相遍也。
一一皆徹師子眼眼即耳耳即鼻無礙無障 喻佈施即九度。多行即一行也。
故名諸法相即自在門。
第七微細相容安立門者謂金與師子或隱或顯或一或多定散同時 經云。汝應觀我諸毛孔。我今示汝。佛境界俱時歷然。
即此即彼有力無力主伴交輝理事齊現 所現萬法海印炳然。
悉皆相容不礙安立微細成辦 以理成事。事法不定互相容攝安立同時。
故名微細相容安立門。
第八十世隔法異成門者謂此師子是有為之法念念生滅 喻真理隨緣成諸事法各各不實也。
剎那之間分為三際謂有過去未來現在三際 總相之中分限不同。
總有三三之位以立九世 一即多多不壞則束為一段法門 一法門中無量門種種修短各各不同。
雖則九世有隔不同相由成立融通無礙同爲一念 攝末歸本。
故號十世隔法異
【現代漢語翻譯】 現代漢語譯本： 如果用眼睛來收攝師子（Simha，獅子）的全部，那麼一切都純粹是眼睛。就像用佈施這一種行為來收攝所有的行為，總的名稱就叫做佈施，所以稱作『純』。
如果用耳朵來收攝師子的全部，那麼一切就純粹是耳朵。如果所有的根（感官）同時互相收攝，全部都具足，那麼每一個都是純粹的，每一個也都是雜的，這就是圓滿的藏（蘊藏）。萬行同時進行，互相莊嚴，純粹和雜糅之間沒有障礙。
所以叫做諸藏純雜具德門。
第六，諸法相即自在門是指，就師子的諸根，每一個毛頭，都各自用金來收攝師子的全部。比喻法界緣起，一切諸法都互相即入，互相遍及。
每一個都徹照師子的眼睛，眼睛就是耳朵，耳朵就是鼻子，沒有障礙，沒有阻礙。比喻佈施就是九度（Paramita，波羅蜜多），多種行為就是一種行為。
所以叫做諸法相即自在門。
第七，微細相容安立門是指，金和師子，或者隱沒，或者顯現，或者一，或者多，定和散同時存在。經中說：『你應該觀察我的所有毛孔，我現在向你展示佛的境界』，同時歷歷分明。
就是這個就是那個，有力無力，主伴互相輝映，理和事同時顯現。所顯現的萬法，像海印一樣清晰。
全部都互相容納，不妨礙安立，微細地成就。用理來成就事，事法不定，互相容納收攝，安立同時。
所以叫做微細相容安立門。
第八，十世隔法異成門是指，這個師子是有為之法，唸唸生滅。比喻真理隨順因緣成就各種事法，各自都不是真實的。
剎那之間分為三際，就是有過去、未來、現在三際。總相之中，分限不同。
總共有三三之位，用來建立九世。一就是多，不破壞，就歸束為一段法門。一個法門中，無量的門，種種長短，各自不同。
雖然九世有間隔，不同，但是互相依賴成立，融通無礙，共同成為一念。收攝末端歸於根本。
所以叫做十世隔法異成門。 English version: If one uses the eye to completely encompass the Simha (lion), then everything is purely eye. Just as using the single act of giving (dana) encompasses all actions, the general name is called giving, hence it is called 'pure'.
If one uses the ear to completely encompass the Simha, then everything is purely ear. If all the senses simultaneously encompass each other, all are complete, then each is pure, and each is mixed; this is the complete treasury. The myriad practices occur simultaneously, mutually adorning each other, with no obstruction between purity and mixture.
Therefore, it is called the Gate of the Treasury of Purity, Mixture, and Complete Virtue.
Sixth, the Gate of Mutual Identity and Freedom of All Dharmas means that, regarding the Simha's senses, each and every hair completely encompasses the Simha with gold. This is a metaphor for the arising of all dharmas in the Dharmadhatu (法界, realm of dharma), where all dharmas mutually enter and pervade each other.
Each one thoroughly illuminates the Simha's eye; the eye is the ear, the ear is the nose, without obstruction or hindrance. This is a metaphor for giving being the nine Paramitas (波羅蜜多, perfections), and many actions being one action.
Therefore, it is called the Gate of Mutual Identity and Freedom of All Dharmas.
Seventh, the Gate of Subtle Mutual Containment and Establishment means that the gold and the Simha either conceal or reveal, are either one or many, and that stillness and movement exist simultaneously. The Sutra says: 'You should observe all my pores; I now show you the realm of the Buddha', all clearly and distinctly at the same time.
This is that, there is strength and weakness, the principal and the subordinate reflect each other, principle and phenomena appear simultaneously. The myriad phenomena that appear are as clear as a seal on the ocean.
All mutually contain each other, without hindering establishment, subtly accomplishing. Using principle to accomplish phenomena, the phenomena are not fixed, mutually containing and encompassing each other, establishing simultaneously.
Therefore, it is called the Gate of Subtle Mutual Containment and Establishment.
Eighth, the Gate of Different Accomplishment Through Separation of the Ten Times means that this Simha is a conditioned dharma, arising and ceasing in every moment. This is a metaphor for how truth, following conditions, accomplishes various phenomena, each of which is not ultimately real.
A kshana (剎那, instant) is divided into three times, namely the past, future, and present. Within the general appearance, the divisions are different.
In total, there are three sets of three positions, used to establish the nine times. One is many, without being destroyed, and is thus bound into a section of dharma gate. Within one dharma gate, there are limitless gates, various lengths, each different.
Although the nine times are separated and different, they rely on each other for establishment, interpenetrating without obstruction, together becoming one thought. Gathering the ends back to the origin.
Therefore, it is called the Gate of Different Accomplishment Through Separation of the Ten Times.
【English Translation】 If one uses the eye to completely encompass the Simha (lion), then everything is purely eye. Just as using the single act of giving (dana) encompasses all actions, the general name is called giving, hence it is called 'pure'. If one uses the ear to completely encompass the Simha, then everything is purely ear. If all the senses simultaneously encompass each other, all are complete, then each is pure, and each is mixed; this is the complete treasury. The myriad practices occur simultaneously, mutually adorning each other, with no obstruction between purity and mixture. Therefore, it is called the Gate of the Treasury of Purity, Mixture, and Complete Virtue. Sixth, the Gate of Mutual Identity and Freedom of All Dharmas means that, regarding the Simha's senses, each and every hair completely encompasses the Simha with gold. This is a metaphor for the arising of all dharmas in the Dharmadhatu (法界, realm of dharma), where all dharmas mutually enter and pervade each other. Each one thoroughly illuminates the Simha's eye; the eye is the ear, the ear is the nose, without obstruction or hindrance. This is a metaphor for giving being the nine Paramitas (波羅蜜多, perfections), and many actions being one action. Therefore, it is called the Gate of Mutual Identity and Freedom of All Dharmas. Seventh, the Gate of Subtle Mutual Containment and Establishment means that the gold and the Simha either conceal or reveal, are either one or many, and that stillness and movement exist simultaneously. The Sutra says: 'You should observe all my pores; I now show you the realm of the Buddha', all clearly and distinctly at the same time. This is that, there is strength and weakness, the principal and the subordinate reflect each other, principle and phenomena appear simultaneously. The myriad phenomena that appear are as clear as a seal on the ocean. All mutually contain each other, without hindering establishment, subtly accomplishing. Using principle to accomplish phenomena, the phenomena are not fixed, mutually containing and encompassing each other, establishing simultaneously. Therefore, it is called the Gate of Subtle Mutual Containment and Establishment. Eighth, the Gate of Different Accomplishment Through Separation of the Ten Times means that this Simha is a conditioned dharma, arising and ceasing in every moment. This is a metaphor for how truth, following conditions, accomplishes various phenomena, each of which is not ultimately real. A kshana (剎那, instant) is divided into three times, namely the past, future, and present. Within the general appearance, the divisions are different. In total, there are three sets of three positions, used to establish the nine times. One is many, without being destroyed, and is thus bound into a section of dharma gate. Within one dharma gate, there are limitless gates, various lengths, each different. Although the nine times are separated and different, they rely on each other for establishment, interpenetrating without obstruction, together becoming one thought. Gathering the ends back to the origin. Therefore, it is called the Gate of Different Accomplishment Through Separation of the Ten Times.
成門。
第九由心迴轉善成門者謂金與師子或顯或隱或一或多各無自性由心迴轉 法無定法。隨心轉變。
說理說事有成立 法本具足。隨機隱顯。
故名由心迴轉善成門。
第十託事顯法生解門者謂說師子用表無明論此金體具彰真性 睹萬法相用顯真理。
若理事合論況阿賴耶識令生正解 即染而凈。動凈俱泯方為正解。
故名託事顯法生解門。
第八括六相者 謂師子是總相五根差別是別相共一緣起是同相眼耳各不相到是為異相諸根合會是成相諸緣各住自位是壞相 顯法界中無孤單法。隨舉一相。具此六相緣起。整合各無自性。一一相中含無盡相。一一法中具無盡法。
第九成菩提者此云道也覺也 略說唐言。有此二義。
眼見師子之時一切有為諸法更不待壞本來寂滅 喻師子相不實。當體是金不可壞也。
離諸取捨即於此路流入薩婆若海故名為道也 諸法無生。畢竟空寂。包含無外。不拒眾流。大道無邊。悟則斯在。是故睹此師子相。便入一切智海。更無異路。薩婆若者此云無生智也。
即了無始已來所有顛倒元無實有名之為覺 妄起諸顛倒。都無有實體。正覺若現前。如空皆寂滅。即外無纖塵。內無識念也。
畢竟具一切種智名
【現代漢語翻譯】 現代漢語譯本 成門。
第九，由心迴轉善成門，是指金與獅子，或顯現或隱藏，或一或多，各自沒有自性，由心迴轉。法無定法，隨心轉變。
說理說事皆可成立，法本就已具足，隨機隱顯。
所以叫做由心迴轉善成門。
第十，託事顯法生解門，是指說獅子是用以表示無明，論述這金的本體，具足彰顯真性。觀察萬法相用，顯現真理。
如果將理與事合在一起討論，比況阿賴耶識，就能令人產生正確的理解。即染即凈，動與靜都泯滅，才是正確的理解。
所以叫做託事顯法生解門。
第八，總括六相，是指獅子是總相，五根差別是別相，共同一個緣起是同相，眼耳各自不能相到是異相，諸根合會是成相，諸緣各自安住于自身位置是壞相。這顯示法界中沒有孤立的法，隨便舉出一個相，就具備這六相緣起，整合，各自沒有自性。每一個相中包含無盡的相，每一個法中具備無盡的法。
第九，成就菩提（Bodhi），菩提在這裡的意思是『道』，也是『覺』。簡單來說，用唐朝的語言來解釋，有這兩種含義。
當眼睛看見獅子的時候，一切有為諸法，更不必等待壞滅，本來就是寂滅的。比喻獅子的相不是真實的，它的本體是金，不可毀壞。
離開各種取捨，就在這條路上流入薩婆若（Sarvajna）海，所以稱之為道。諸法無生，畢竟空寂，包含一切而無外，不拒絕任何事物。大道無邊，領悟就在其中。因此，觀察這獅子的相，便進入一切智海，更沒有其他的道路。薩婆若（Sarvajna），在這裡的意思是無生智。
當下明白從無始以來所有的顛倒，原本就沒有實體，這叫做覺。妄想產生各種顛倒，都沒有實體。正覺如果顯現，就像虛空一樣寂滅。即外面沒有一絲塵埃，裡面沒有一絲念頭。
最終具足一切種智，叫做...
【English Translation】 English version Achievement Gate.
Ninth, the 'Good Achievement Gate of Reversal by Mind' refers to gold and lion, either appearing or hidden, either one or many, each without self-nature, reversed by mind. Dharma has no fixed dharma, it changes with the mind.
Reasoning and matters can be established, the Dharma is inherently complete, appearing and disappearing according to circumstances.
Therefore, it is called the 'Good Achievement Gate of Reversal by Mind'.
Tenth, the 'Gate of Manifesting Dharma and Generating Understanding by Relying on Matters' refers to using the lion to represent ignorance, and discussing the essence of this gold, which fully manifests true nature. Observing the appearances and functions of all dharmas reveals the truth.
If principle and matter are discussed together, comparing it to the Alaya-consciousness (Ālaya-vijñāna), it can lead to correct understanding. That is, being pure in the midst of defilement, and the cessation of both movement and stillness, is the correct understanding.
Therefore, it is called the 'Gate of Manifesting Dharma and Generating Understanding by Relying on Matters'.
Eighth, encompassing the six characteristics refers to the lion being the general characteristic, the differences in the five roots being the specific characteristic, the common arising being the same characteristic, the eyes and ears not reaching each other being the different characteristic, the combination of the roots being the completion characteristic, and each condition abiding in its own position being the destruction characteristic. This shows that there is no isolated dharma in the Dharmadhatu (Dharmadhātu). Picking up any one characteristic includes these six characteristics of dependent arising, integrated, each without self-nature. Each characteristic contains endless characteristics, and each dharma contains endless dharmas.
Ninth, achieving Bodhi (Bodhi), which here means 'the Way' and also 'Awakening'. Simply put, in the language of the Tang Dynasty, it has these two meanings.
When the eyes see the lion, all conditioned dharmas, without waiting for destruction, are originally quiescent. It is a metaphor that the appearance of the lion is not real, its essence is gold, which cannot be destroyed.
Leaving behind all grasping and rejection, one enters the Sarvajna (Sarvajna) sea on this path, therefore it is called the Way. All dharmas are unborn, ultimately empty and still, encompassing everything without exclusion, not rejecting any streams. The Great Way is boundless, and enlightenment lies within it. Therefore, observing the appearance of this lion, one enters the ocean of all-wisdom, and there is no other path. Sarvajna (Sarvajna) here means the wisdom of non-birth.
Immediately understanding that all the inversions since beginningless time have no real substance, this is called Awakening. Delusions arise with various inversions, but they have no substance. If right awareness appears, it is like the emptiness of space, all is still. That is, there is not a speck of dust outside, and not a thought inside.
Ultimately possessing all kinds of wisdom is called...
成菩提 一悟永悟。一成永成。大智現前更無餘物即成菩提也。
第十入涅槃者謂見師子與金二相俱盡 喻也。
煩惱不生好醜現前 身心相盡煩惱不生。即大涅槃究竟玄寂。
心安如海 經云。若能安心如海。中好醜皆空無所住。
妄想都盡無諸逼迫出纏離障永離苦源名為入涅槃也 妄盡全真。無諸逼迫。任逍遙出纏。魔惱不相侵奪。離障法門無無滯礙湛然寂靜常安樂。利益群生出苦源。我今稽首獲無餘。一切有情同解脫。肇公云。功流萬世而常存。道通百劫而彌固。成山假就於始簀修途托至於初步果以功業不可杇故也。然三乘之教有次第故。圓頓之理渾融無礙。一法之上了一切法。一行之中具一切行。因該果海。果徹因源。果是即因之果。因是即果之因。平等無二相也。經云。平等真法界無佛無眾生矣。
大方廣佛華嚴經金師子章一卷
【現代漢語翻譯】 現代漢語譯本 成就菩提（Bodhi，覺悟）：一旦覺悟，便永遠覺悟。一旦成就，便永遠成就。大智慧顯現於前，更無其他事物，即是成就菩提。
第十，入涅槃（Nirvana，寂滅）是指見到師子（獅子）與金（黃金）兩種表象都消失殆盡——這只是一個比喻。
煩惱不生，好與醜的分別顯現於前——身心相盡，煩惱便不會產生。這就是大涅槃，達到究竟的玄妙寂靜。
心安穩如大海：經書中說，如果能夠安心如大海，那麼好與醜的分別都將空無，無所執著。
妄想全部消失，沒有各種逼迫，脫離纏縛，遠離障礙，永遠脫離痛苦的根源，這叫做入涅槃。妄想消失，完全顯現真實。沒有各種逼迫，任憑逍遙自在，脫離纏縛。邪魔的惱害不能侵擾奪取。遠離障礙，修習佛法沒有滯礙，湛然寂靜，常常安樂。利益眾生，脫離痛苦的根源。我現在稽首禮拜，獲得無餘涅槃。一切有情眾生一同解脫。肇公（僧肇）說：功德流傳萬世而長存，道義貫通百劫而更加穩固。堆積成山，要依靠最初的一筐土；修築長路，要依靠最初的一步。果真是因為功業不可磨滅的緣故啊。然而三乘（聲聞乘、緣覺乘、菩薩乘）的教法有次第，圓頓的道理渾然融合沒有阻礙。在一法之上，瞭解一切法。在一行之中，具備一切行。因包含果海，果徹悟因源。果是即因之果，因是即果之因，平等沒有兩種相。經書中說：平等真實的法界，沒有佛，也沒有眾生。
《大方廣佛華嚴經金師子章》一卷
【English Translation】 English version Achieving Bodhi (Enlightenment): Once enlightened, eternally enlightened. Once achieved, eternally achieved. When great wisdom manifests, there is nothing else; that is achieving Bodhi.
Tenth, entering Nirvana (Extinction) refers to seeing both the appearances of the lion and the gold completely disappear—this is just a metaphor.
Afflictions do not arise, the distinction between good and bad manifests—when body and mind are exhausted, afflictions will not arise. This is great Nirvana, reaching ultimate profound stillness.
The mind is as stable as the sea: The scriptures say, if one can settle the mind like the sea, then the distinctions between good and bad will be empty, with nothing to cling to.
Delusions completely disappear, without any oppressions, freed from entanglements, far from obstacles, and forever freed from the source of suffering; this is called entering Nirvana. Delusions disappear, and the complete truth manifests. Without any oppressions, allowing for ease and freedom, freed from entanglements. The vexations of demons cannot invade and seize. Far from obstacles, practicing the Dharma without hindrance, purely still, constantly joyful. Benefiting sentient beings, freeing them from the source of suffering. I now bow in reverence, obtaining Nirvana without remainder. May all sentient beings be liberated together. Zhao Gong (Monk Zhao) said: Merit flows for ten thousand generations and remains, the Dao penetrates hundreds of kalpas and becomes more solid. Building a mountain relies on the initial basket of earth; constructing a long road relies on the first step. Truly, it is because merit and achievement cannot be obliterated. However, the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) have a sequence, while the principles of the perfect and sudden teaching are completely integrated without obstruction. Upon one Dharma, understand all Dharmas. Within one practice, possess all practices. The cause encompasses the sea of effects, the effect thoroughly understands the source of causes. The effect is the effect of the cause, the cause is the cause of the effect, equal and without two forms. The scriptures say: The equal and true Dharma realm has no Buddha and no sentient beings.
The Golden Lion Chapter of the Great Expansive Buddha Flower Adornment Sutra, one volume.