[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金師子章雲間類解](https://indike.org/pramana/in.bauddha.taisho.1880) › 1.2 # 金師子章雲間類解 1.2 金師子章雲間類解 1.2 - **Language:** Classical Chinese ### [1.2](https://indike.org/pramana/in.bauddha.taisho.1880.1.2) 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。 > Dharmas are not revealed without metaphors; metaphors are not produced without dharmas. Therefore, the consummate sage, seeing that the nature of the one truth is not different, used the golden lion to illustrate it; seeing that the capacities of sentient beings are not uniform, used chapters on all dharmas to guide them. How abundant! Had not our ancestral master Xianshou bequeathed the text of the ekayāna and expanded the depths of the ten directions, how could he have extended compassion to instruct the world and conferred \[teachings\] according to capacities? Had not the Saintly Emperor of the Tianci \[era\] humbled her heart of ten thousand chariots and honored the teachings of the Three Jewels, how could she have understood the Dharma through metaphor and attained the nature through the Dharma? However, among Chan monasteries and lecture assemblies, this text is revered without exception; thus commentaries currently circulating in the world amount to nearly four authors: Dhyāna Master Zhiguan of Qingyuan annotated it previously; Mahāsattva Fodeng of Zhaoxin explained it subsequently; and in recent times, both sharing the name Huazang, Master Zhaoyu of Siqu and the Venerable Chengqian of Wutai both composed works upon it. Examining their words in succession, some are verbose in phrasing yet deficient in meaning, or lengthy in sentences yet erroneous in doctrine, thereby causing both paths of mental cultivation and oral exposition, just as their aspiration to transmit and study arose, to fall conversely into attachments of accepting and rejecting. I, Jingyuan, though untalented, have constantly felt pain in my chest upon recalling these elegant instructions. Thereupon, investigating the two profound commentaries on the Jin translation of the scripture and thoroughly probing the two commentaries on the Tang translation of the scripture, I pruned what was verbose in wording, supplemented what was deficient in meaning, shortened what was lengthy in sentence, and corrected what was erroneous in doctrine; the Dharma phrases and profound expressions therein that brilliantly accord with the ancestral master's intent in this essay have each been explained according to their semantic categories. At that time, I laid down my brush at the Shanzhu Pavilion in Yunjian, hence naming the title "Yunjian's Classified Explanation". Prefaced on the eighth day of the fourth month in the gengshen year, the third year of the Yuanfeng era. > — English (machine translation) (machine translation) - [Previous: 1.1](https://indike.org/pramana/in.bauddha.taisho.1880.1.1) - [Next: 1.3](https://indike.org/pramana/in.bauddha.taisho.1880.1.3) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1880.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1880~en-mt.1.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1880.1.2](https://indike.org/pramana/in.bauddha.taisho.1880.1.2) · Pramāṇa