金師子章序
Preface to the Chapter of the Golden Lion
夫龍象之蹴踏於乾坤。開奧藏兮說妙法。蟣蟻之趹𨀜於土塊。傳深法兮轉法輪。杜順智儼祖師既滂大法於碧落。香象清涼賢德早話明𬍯於黃泉(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。爰於如來出興之法。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。復有甚教說一於。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。其經說處純淨土而莊嚴微妙否。設有其處淨土而莊嚴微妙。非變化而真土否。設有非變化而真土。於所說之法不約理。而以事顯性者否。復有那經於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。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。於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。於其佛現實報。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願。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。三佛卷舌。提祖之就變札於鴈足。隣胡國於楊州。韻保之梳粉髮於南風。催舊淚於鷄林。此皆國土世間之說法。如來恒說之華嚴也。以佛賀出釰於口中。切普賢億億之頂。祖室擡手於法箭。破毘盧純一之貌。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。大象之𮧺迷大虛收粟中(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。并為皇后說經典否。設有為皇后被拜。及立寺塔被歸依。現身不易生。昇都率否。設有登都率。門徒繁昌六國。所流之法不斷絕。于今盛否(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。向面於初地方。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。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)。
When the dragon-elephant treads upon heaven and earth, it opens the profound treasury and expounds the wondrous Dharma. When ants scurry upon clods of earth, they transmit the deep Dharma and turn the wheel of the Dharma. Patriarchs Du Shun and Zhi Yan have already spread the great Dharma in the azure heavens; Xiangxiang and Qingliang, virtuous sages, have long discoursed on the bright mirror in the yellow springs. Thus, although the great sage’s teachings transmit a single flavor, the *Avataṃsaka* stands alone as the supreme vehicle, towering above all other teachings. Although those who propagate the sutras share equal virtue, Xiangxiang uniquely surpasses other masters. Now, regarding the Dharma revealed by the Tathāgata, is there any teaching within the scriptures where this is not expounded? If there is a teaching within the scriptures where this is not expounded, is there a text outside the scriptures that contains it? If there is a text outside the scriptures that contains it, do the fifty-one stages of provisional teachings not clearly delineate their positions? If the names of these stages are clearly delineated, is there one who, from the initial stage of the ten faiths, completes the merit of all fifty-two stages, attains the patience of non-arising, and exhaustively severs ignorance? Furthermore, is there any teaching that speaks of oneness while encompassing the three realms? If it does not correspond to provisional teachings, it is called the Distinct Teaching. Is this called “distinct” because it is separate, not because it rejects provisional teachings to establish the true? Is it the sudden and true teaching? If it is the sudden and true teaching, does that sutra describe a place of pure land, adorned and exquisitely subtle? If there is such a pure land, adorned and exquisitely subtle, is it not a transformed land but a true land? If it is not a transformed land but a true land, does the Dharma expounded therein not rely on principle but use phenomena to reveal nature? Again, does that sutra, at the very beginning of its preface, directly enumerate bodhisattvas of profound stages? Again, does that teaching, from the outset, exclude the two vehicles, reveal the loftiness and vastness of the body and land, and ultimately include the two vehicles, secretly revealing the meaning of the oneness of the three realms without omission? If it includes the two vehicles, does it directly benefit women? If it benefits and comforts women, are there five hundred who attain benefits while seated? Does that sutra speak of attaining fruition without leaving one’s own land? If there are those who awaken without leaving their own land, are there those who awaken while in the form of dragons or animals? If there are those who awaken while in the form of dragons or animals, do they number ten thousand? If there are even a few who awaken while in the form of dragons or animals, does it not speak of including icchantikas? If it includes icchantikas, does it fully expound the Middle Way? If it expounds the Middle Way, does it truly expound śamatha and vipaśyanā? If it expounds the names of śamatha and vipaśyanā, does it presently expound the ten suchnesses? If it expounds the ten suchnesses, is there truly subsequent expedient means? If there are expedient means, are they certainly free from the two falsehoods of arbitrary speculation and empty flowers? If they do not fall into the two falsehoods, is there the analogy of a high mountain first receiving the illuminating benefit of the light of nature? If there is even a small part of this benefit, is the causal light of the teaching master simultaneous with its effect? If cause and effect are simultaneous, is the benefit not temporary? If the benefit is not temporary, does that Buddha manifest the actual retribution, encompassing the ten bodies and pervading the three realms? If such texts exist, are there also those that possess ten heads, ten eyes, ten ears, ten noses, ten mouths, ten tongues, ten bodies, ten hands, ten feet, ten wisdoms, ten suchnesses, ten patience, ten clarities, ten powers, ten liberations, ten eloquence, ten sounds, ten fearlessness, ten non-deficient dharmas, ten Buddha lands, ten places, ten assemblies, ten bodhisattvas, ten pāramitās, ten expedient means, ten vows—such tenfold infinities, where phenomena are unobstructed by phenomena, and phenomena and principles are perfectly fused? Only this sutra possesses all these virtues. Therefore, when discoursing within the teachings, the World-Honored One pats his knee; when transmitting the ancestral way, the three Buddhas curl their tongues. The patriarchs’ messages tied to geese’s feet reach neighboring lands from Yangzhou; the melodies preserving them comb powdered hair in the southern wind, stirring old tears in Gyerim. All these are the Dharma expounded in the realm of the world, the *Avataṃsaka* that the Tathāgata constantly expounds. With the Buddha drawing a sword from his mouth, he cuts the heads of Samantabhadra’s billions; with the patriarch raising his hand in the Dharma arrow, he shatters Vairocana’s pure and singular appearance. In the past, the solitary expounder’s house brought no benefit, yet the realm of its lineage bears merit. The lion’s bite shatters a single dust mote, releasing the great sutra treasury; the elephant’s trunk confuses the great void, gathering millet within. Again, is there any master whose literary meaning thoroughly penetrates all the sutras and Dharmas expounded in one lifetime? If there is one who penetrates all, does he establish the five teachings, classify the sacred teachings, and surpass earlier generations? If his classification surpasses others’ virtue, does his expounding of the Way transcend the world, and his teaching transform others like the Buddha? If his expounding surpasses others, does he enter the sutra treasury and contend with Tripitaka masters in debate? If he contends with Tripitaka debaters, does he transmit the teachings and enable people to attain benefits beyond the teachings? If he enables such attainment, does light emanate from his mouth? If light emanates, does it transform into a jeweled canopy? If light becomes a canopy, is he hailed by the world as a small Śākyamuni? If hailed as a small Śākyamuni, does he enter the royal palace to be revered by the emperor? If revered by the emperor, is he also revered by the empress, and does he expound sutras for her? If revered by the empress, and if temples and stūpas are established in his honor, does he manifest an unchanging birth and ascend to Tuṣita? If he ascends to Tuṣita, are his disciples flourishing in six kingdoms, the transmitted Dharma unbroken, and thriving even today? Now, the *Essay on the Golden Lion* was expounded by Master Fazang at the request of Empress Wu Zetian. Its text is concise yet profound, its words few yet broad in meaning. It is like shattering a small dust mote to release the great sutra treasury, or condensing the great void into a single hair. Great awakening is at hand; present benefits are within grasp. Is this not the diligent practice of bodhisattvas of profound learning and great awakening? If one wishes to follow the traces of the Buddhas and patriarchs and transmit the merit of the unobstructed interpenetration of phenomena, one must first sit in full lotus posture, or in half lotus posture. When properly seated in the great posture, choose a quiet place, use a cushion, and briefly clarify the method. Though not adhering rigidly to one form, face the direction of the initial ground, with the ten dedications behind. Place the left foot on the right thigh, lift the right foot onto the left thigh. Rest the right hand on the right thigh, lift the left hand into the right palm, and join the tips of the two thumbs, facing each other. When sitting properly, do not lean right or left, slump forward, or tilt backward. The ears should align with the shoulders, the nose with the navel. Press the tongue against the upper palate, lips together, upper and lower teeth close. Eyes should be neither fully open nor fully closed. This is the method for those who study the great sage. Next, for the half lotus posture: lift the left foot and press it on the right thigh. Then, one should rely on the practice of śamatha and vipaśyanā through the gate of no-thought. If thoughts arise, let them arise; not giving rise to thoughts is itself having thoughts. How then can birth and death cease? Giving rise to thoughts and following thoughts is no-thought. This is called great nirvāṇa. No-thought that is no-thought, no-form that is no-form; thought that is thought, form that is form—all are attachments of non-Buddhists, not the teachings of the Buddha. I earnestly urge all sentient beings: tread the ocean-seal samādhi of Śākyamuni Buddha and the gate of observing phenomena taught by Master Fazang; do not rely on the cessation samādhi of the Hīnayāna or the evil attachments of non-Buddhist schools.
大方廣佛華嚴經金師子章
五臺山真容院沙門承遷註
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。得理事鎔融一多無礙矣。
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。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。能辯之智煥然明了。
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。雖空空絕迹。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。染淨之法因緣有。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。緣起集成生本無生。
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。
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祕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。
第三祕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祕密顯則顯著故名祕密隱顯俱成門。
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以眼收師子盡則一切純是眼 如以布施一行收盡一切行總名布施故。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布施即九度。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脩短各各不同。
雖則九世有隔不同相由成立融通無礙同為一念 攝末歸本。
故號十世隔法異成門。
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覩萬法相用顯真理。
若理事合論況阿賴耶識令生正解 即染而淨。動淨俱泯方為正解。
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。集成各無自性。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。是故覩此師子相。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託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