大般涅槃經義記 8.97

8.97

前中有四：一能吼德、二「晨朝」下明將吼相、三「為十一」下明吼所為、四「水性」下明吼勢力。初中「師子」喻佛如來，無畏自在故說為「王」，聖慧內照名為「自知」，六度行體說以為「身」，十力雄猛說之為「力」，破邪之智名為「牙齒」，明利難敵故曰「鋒芒」，四如意定智德所依故說為「足」，又能進趣故說為足，定依淨戒故曰「據地」，寧心四禪名「安巖穴」，振大悲尾出妙法聲，「若有」下結。

In the former, there are four parts: first, the virtue of being able to roar; second, from "morning" onward, the signs of being about to roar; third, from "for eleven..." onward, the purpose of roaring; fourth, from "water-dwelling..." onward, the power of roaring. In the first, "lion" symbolizes the Buddha, the Tathāgata; being fearless and sovereign, he is spoken of as "king"; noble wisdom shining within is called "self-knowing"; the substance of the six perfections' practices is spoken of as "body"; the ten powers' heroism and might is spoken of as "strength"; the wisdom that destroys the deviant is called "fangs and teeth"; being keen and sharp and difficult to oppose, they are called "razor-sharp points"; the four bases of psychic power being that upon which wisdom and virtue rely, they are spoken of as "feet," and also because they are able to advance they are spoken of as feet; samādhi relying upon pure precepts is called "resting upon the ground"; resting the mind in the four dhyānas is called "settled in the craggy cave"; shaking the tail of great compassion emits the sound of the wonderful Dharma; from "If there are..." onward is the conclusion.