金師子章雲間類解
The Golden Lion Treatise: Cloud Interval Commentary
晉水沙門淨源述
Jinshui Monk Jingyuan's Commentary
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。故其注解。現行于世者殆及四家。清源止觀禪師注之於前。昭信法燈大士解之於後。近世有同號華藏者。四衢昭昱法師。五臺承遷尊者皆有述焉。曆觀其辭。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。每念雅誥嘗疚于懷。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。于時絕筆於雲間善住閣。故命題曰雲間類解焉。元豐三年歲次庚申四月八日序。
The Dharma is not revealed without metaphors. Metaphors do not arise without the Dharma. Therefore, the wise ones, seeing that the true nature is not different, use the golden lion to illustrate it. Seeing that the capacities of sentient beings are not equal, they use various teachings to guide them. How profound! Without our ancestor Xianshou's exposition of the One Vehicle, revealing the mysteries of the ten directions, how could compassionate teachings flow to instruct the world, given according to opportunity? Without the sage emperor's humility in honoring the Three Jewels, how could one understand the Dharma through metaphors and realize the nature through the Dharma? Yet this text is revered in meditation halls and lecture seats. Currently, four commentaries circulate in the world: the earlier annotation by Chan Master Zhiyuan of Qingyuan, the later explanation by Dharma Lamp Master Zhaoxin, and more recently, works by Huazang, Master Zhaoyu of Siqu, and Venerable Chengqian of Wutai. Examining their words, some are verbose yet lack meaning, others lengthy yet deviate from the teaching. Thus, those cultivating the mind or lecturing, just as their interest in transmission grows, fall into the trap of attachment and rejection. I, Yuan, have long pondered these elegant teachings with concern. After studying the profound meanings of the Jin scriptures and the two Tang commentaries, I have trimmed the verbose, supplemented the lacking, shortened the lengthy, and corrected the erroneous. Where profound terms and phrases align with the ancestral master's intent, I have explained them according to their meaning. This work was completed at the Shanzhu Pavilion in Yunjiang, hence titled *Classified Explanations from Yunjiang*. Preface written on the eighth day of the fourth month, in the third year of Yuanfeng, the year Gengshen.
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。
The Flower Adornment Sutra: The Chapter of the Golden Lion The Flower Adornment Sutra indicates the scripture from which this teaching is drawn. The Chapter of the Golden Lion establishes its proper name. It uses a metaphor to reveal the Dharma. The preface is now complete.
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。并唐閻少監碑銘。若夫判五章教道。則隴西美之。於釋論集六重觀門。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。
The monk Fazang of the Great Jianfu Temple in the capital. The capital refers to Chang'an, the city established as the capital by Emperor Gaozu of the Han Dynasty. The Great Jianfu Temple was built by Emperor Zhongzong of the Tang Dynasty. "Shamen" is a title for Buddhist disciples who cultivate goodness and eliminate evil. The following two characters are his name. He left home to transmit the teachings and spread virtue, as detailed in the *Biographies of Eminent Monks of the Song Dynasty* and the stele inscription by Yan, the junior supervisor of the Tang Dynasty. As for his classification of the five-chapter teachings, Longxi praised him in the *Exposition of the Śāstra*, while Hedong commended him in the stele inscription for the pagoda. Moreover, following the principles of this chapter as a model, the two commentaries on the *Avataṃsaka Sūtra* and the *Perfect Enlightenment Sūtra* provide detailed records. "Shu" (述) means to clarify, as stated in the *Record of Music*. Zheng Xuan explained it as "explaining its meaning."
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。
First, Clarifying Dependent Origination: The supreme sages impart their teachings, taking causality as their fundamental principle. Conditions can be distinguished as internal and external, and differ between worldly and transcendental realms. Therefore, we begin by first clarifying the various aspects of dependent origination.
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。
Second, Distinguishing Form and Emptiness
Previously, it was explained that nothing surpasses form and emptiness in illustrating dependent arising. Illusory form belongs to conventional truth, while true emptiness belongs to ultimate truth. These two truths are not contradictory—they are unified in the Middle Way. Therefore, we now proceed to distinguish between form and emptiness.
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。
The third section discusses the Three Natures, according to the Emptiness School. Conventional truth clarifies existence, which refers to the nature of conceptualization and dependence. Ultimate truth clarifies emptiness, which refers to the nature of perfect reality. Therefore, the third section follows with a discussion of the Three Natures.
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。
The Four Manifestations of Formlessness
The first is the "imputed" nature: it exists in our emotions but lacks true principle. The second is the "dependent" nature: it has form but lacks inherent essence. The third is the "perfected" nature: it possesses principle but is free from emotional attachment; it has essence but is without form. Thus, these are the four manifestations of formlessness.
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。
The Fifth Teaching: The Unborn
The previous four approaches all involved dualities—the true and the conventional, existence and non-existence, forming pairs of opposites. This fifth teaching, however, solely clarifies the wondrous nature, which from the outset has neither increase nor decrease. Therefore, the fifth teaching is called "the unborn."
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 雲華十玄根於觀門。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。唯智眼所覩。將遊薩婆若海。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。為淨緣起。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。