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Text

1.1

Composed by Śramaṇa Jingyuan of Jinshui.

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.

1.3

Avataṃsaka Treatise on the Golden Lion.

1.4

"Avataṃsaka" indicates the sutra relied upon. "Treatise on the Golden Lion" properly establishes its title. Presenting metaphors to reveal the Dharma is fully covered in the preface.

1.5

Composed by Śramaṇa Fazang of the Great Jianfu Monastery in the capital.

1.6

"Capital" refers to Chang'an, the capital of Emperor Gaozu of the Han. The Great Jianfu Monastery was established by Emperor Zhongzong of the Tang. "Śramaṇa" is the title of a disciple of the Śākya who produces good and eliminates evil. The next two characters are his personal name. His renunciation of home, transmission of the Way, translations, and abundant virtues are detailed in the imperial Song Biographies of Eminent Monks and the stele inscription by Junior Director of the Imperial Library Yan of the Tang. As for his classification of the doctrinal path into five chapters, Longxi praised it; and regarding his compilation of the sixfold contemplation gates on the commentary, Hedong lauded it in his stupa inscription. Furthermore, abiding by the tenets of this treatise as a standard model, the two commentaries on the Avataṃsaka and the Perfect Enlightenment treat it in detail. "Composed" (shu): the Yueji says, "It means to clarify." Zheng Xuan says, "It means to interpret its meaning."

1.7

First: Clarifying pratītyasamutpāda.

1.8

The consummate sage, in bequeathing the teachings, took causes and conditions as the fundamental principle. Conditions have the distinction of internal and external, the difference of mundane and supramundane; hence the first section is designated to clarify all instances of pratītyasamutpāda.

1.9

Second: Distinguishing form and emptiness.

1.10

The previous clarification of pratītyasamutpāda does not go beyond form and emptiness: illusory form is saṃvṛti-satya, and true emptiness is paramārtha-satya. The two truths are without obstruction, being solely the one madhyamā-pratipad. Therefore, next, form and emptiness are distinguished.

1.11

Third: Pertaining to the trisvabhāva.

1.12

In the Emptiness school, saṃvṛti-satya clarifies existence, which is parikalpita-svabhāva and paratantra-svabhāva; paramārtha-satya clarifies emptiness, which is pariniṣpanna-svabhāva. Therefore, thirdly, it pertains to the trisvabhāva.

1.13

Fourth: Revealing animitta.

1.14

Parikalpita is existent in conceptualization but non-existent in principle. Paratantra is existent in characteristics but non-existent in nature. Pariniṣpanna is existent in principle but non-existent in conceptualization. It is existent in nature and non-existent in characteristics; therefore, fourthly, animitta is revealed.

1.15

Fifth: Explaining anutpāda.

1.16

In the previous four gates, ultimate and conventional, existence and non-existence, all formed dualities; now this single gate exclusively distinguishes that the wondrous nature originally has neither increase nor decrease. Therefore, fifthly, anutpāda is explained.

1.17

Sixth: Discussing the five teachings.

1.18

The wondrous nature is unborn, transcending all numbers and devoid of signs; yet when faculties and conditions evoke a response, it is categorized according to their capacities. Therefore, sixthly, the five teachings are discussed.

1.19

Seventh: Formulating the ten mysteries.

1.20

Differentiating the teachings by their tenets, there are five categories of teachings: the previous four—Hīnayāna and Mahāyāna, initial and final, gradual and sudden—are all partial; now, to demonstrate complete interpenetration, seventhly, the ten mysteries are formulated.

1.21

Eighth: Encompassing the six characteristics.

1.22

Zhiyan's ten mysteries are rooted in the contemplation gates; Vajragarbha's six characteristics originate in the great sutra. Sutra and contemplation interpenetrate; characteristics and mysteries thoroughly penetrate each other. Therefore, eighthly, the six characteristics are encompassed.

1.23

Ninth: Attaining bodhi.

1.24

The vigorous text of the six characteristics is the profound purport of the one scripture, not something that discursive consciousness can fathom, but witnessed only by the eye of wisdom. About to roam the ocean of sarvajñā, therefore, ninthly, bodhi is attained.

1.25

Tenth: Entering nirvāṇa.

1.26

Bodhi is the fruit of wisdom, the bliss of awakening to dharmas. Nirvāṇa is the fruit of cessation, the bliss of tranquility. Illumination yet ever quiescent, the mind is settled like the ocean; therefore, tenthly, nirvāṇa is entered.

1.27

First: Clarifying pratītyasamutpāda.

1.28

This means that gold has no svabhāva of its own, but follows the conditions of a skilled artisan.

1.29

Gold exemplifies tathatā not maintaining its own nature; the artisan illustrates arising and ceasing conforming to deluded conditions.

1.30

Thereupon, the characteristics of a lion arise.

1.31

This exemplifies the conjunction of the true and the deluded, forming the ālayavijñāna. This consciousness has two meanings: first, the meaning of enlightenment, which constitutes pure pratītyasamutpāda; second, the meaning of non-enlightenment, which makes for defiled pratītyasamutpāda.

1.32

Since its arising is solely due to conditions, it is named pratītyasamutpāda.

1.33

A sutra states: "All dharmas arise from conditions; without conditions, they do not arise." This is the gate of non-obstruction between principle and phenomena, sharing an identical pratītyasamutpāda. The first phrase indicates conditions; the middle phrase distinguishes arising; the lower phrase concludes. In explaining this first chapter, one does not solely draw on the Awakening of Faith to state the meaning, but also adopts the subsequent text as the standard.

1.34

Second: Distinguishing form and emptiness.

1.35

This means that the characteristics of the lion are empty; it is solely true gold.

1.36

Since the characteristics of illusory form are empty, the nature of true emptiness is solely real. (Various editions lack the word "empty" [xū]; only the Wutai commentary edition has it.)

1.37

The lion does not exist, but the substance of the gold is not non-existent.

1.38

Form characteristics arise from conditions and are not existent, excluding the ordinary person's real form; the nature of emptiness is unchanging and not non-existent, excluding the non-Buddhists' nihilistic emptiness.

1.39

Therefore, it is named form and emptiness.

1.40

The form aggregate being thus, all dharmas follow suit. The Pañcaviṃśati states: "If all dharmas were not empty, then there would be no Path and no fruit." The first phrase jointly indicates form and emptiness; the next phrase jointly explains them; the lower phrase jointly concludes them.

1.41

Furthermore, emptiness has no characteristic of its own; it is clarified in terms of form.

1.42

Emptiness is true emptiness, which does not obstruct form; thus, contemplating emptiness, the myriad practices surge forth.

1.43

It does not obstruct illusory existence; it is named form and emptiness.

1.44

Form is illusory form, which does not obstruct emptiness; thus, engaging in existence, the single path is pure. Distinguishing them as a whole: first, in terms of nature and characteristics being unchanging yet following conditions, so as to exclude annihilation and realness; later, in terms of not abiding in saṃsāra or nirvāṇa, so as to clarify compassion and wisdom.

1.45

Third: Pertaining to the trisvabhāva.

1.46

That the lion exists in conceptualization is named parikalpita.

1.47

This means that deluded conceptualization universally calculates regarding the self and all dharmas, grasping each as truly existent. Like a foolish child seeing a human face in a mirror and grasping it as having life, obstructive matter, flesh, and bones, it is therefore called "existent in conceptualization".

1.48

That the lion seems to exist is named paratantra.

1.49

These grasped dharmas arise in correspondence with other multiple conditions; having completely no svabhāva of their own, they are purely illusory characteristics, like reflections in a mirror. Therefore, it is said that they "seem to exist".

1.50

The nature of the gold does not change; hence it is called pariniṣpanna.

1.51

The true mind of inherent enlightenment is revealed through initial enlightenment; fully perfected, real, and eternally abiding, like the brightness of a mirror, it is therefore said to be "unchanging". Some editions read "unaltered", which is also acceptable. The text above set forth the meaning according to the Emptiness school, following what came before to introduce what follows; this chapter cites the Nature school to explain the text, also using metaphor to explain metaphor. If one relies on the doctrinal meaning, the chapter clarifies that each of the three natures has two meanings: parikalpitasvabhāva has two meanings—first, existence in conceptualization; second, non-existence in principle. Paratantrasvabhāva has two meanings—first, seeming existence; second, lack of self-nature. Pariniṣpannasvabhāva has two meanings—first, unchanging; second, following conditions. The present text reveals only the first of each, concealing the second. Respectfully pondering the ancestral master's intent, whether taking one or both together, there is profound meaning therein.

1.52

Fourth: Revealing animitta.

1.53

This means that with the gold, the lion is completely gathered in.

1.54

Since true gold is gathered together to form the lion, all characteristics of the lion are consequently brought to an end.

1.55

Apart from the gold, no characteristics of the lion can be found whatsoever.

1.56

True gold is principle. The lion is phenomena. This is also the same as Master Zhongnan saying: "Apart from true principle, not a single phenomenon can be found."

1.57

Therefore, it is named animitta.

1.58

The "Chapter on the Names" states: "Attaining the dharma of animitta, one abides in the Buddha's dwelling." The Sutra of Immeasurable Meanings states: "Its one dharma is that which is called animitta." However, the "Chapter on the Names" concerns the fruit, while the Immeasurable Meanings concerns principle; although principle and fruit differ, animitta is one.

1.59

Fifth: Explaining anutpāda.

1.60

This means that precisely when one sees the lion arising, it is only the gold arising.

1.61

The upper sentence [indicates that] illusory dharmas follow conditions; the lower sentence [indicates that] the true nature does not change. A verse states: 'Just as gold is made into finger-rings, / in recurring transformations there is no difference.'

1.62

Apart from the gold, there is not a single thing more.

1.63

Apart from the unchanging nature, there are no condition-following marks. The 'Chapter on Inquiring into Clarity' states: 'Never has a single dharma / been able to enter the dharmatā.'

1.64

Although the lion has arising and ceasing, the gold essence fundamentally neither increases nor decreases.

1.65

As phenomenal formations seem to arise, yet the gold nature does not increase, then arising is merely dharmas arising; as their essential emptiness seems to cease, yet the gold nature does not decrease, then ceasing is merely dharmas ceasing.

1.66

Therefore, it is called 'non-arising' (anutpāda).

1.67

The Great Sūtra states: 'The nature of the aggregates cannot be extinguished; therefore it is said to be unarisen.' It also states: 'Because it is empty, it cannot be extinguished; this is the meaning of non-arising.' The Commentary states: Non-arising is the essence of the Buddha-dharma; all sūtras and treatises explain the principle of non-arising. The Laṅkāvatāra states that all dharmas do not arise, and the Madhyamakaśāstra takes non-arising as the cardinal tenet and essence of the treatise.

1.68

Sixth: Discussing the Five Teachings.

1.69

1. Although the lion is a dharma of causes and conditions, arising and ceasing from thought-instant to thought-instant,

1.70

Because the lion pertains to conditioned arising. The Inquiry into the Origin of Humanity, in distinguishing the Hīnayāna teaching, also states: 'From beginningless time, by the power of causes and conditions, it arises and ceases thought-instant by thought-instant in endless succession.'

1.71

In reality no mark of a lion can be found.

1.72

The treatise next states: 'Ordinary fools do not realize [this] and grasp it as real.'

1.73

This is called the teaching of the śrāvakas who are deluded about dharmas.

1.74

Because they awaken and understand through the preaching of the four noble truths, they are named śrāvakas. Having eliminated the attachment to self but not yet realized the emptiness of dharmas, they are called 'deluded about dharmas.' Some editions have: 'The teaching of fools is called the śrāvaka teaching.' However, this single teaching subsumes humans and devas below, for what is profound necessarily includes the shallow; thus above it extends to pratyekabuddhas, because their principle and fruit are identical. It is like distinguishing the piṭakas in terms of persons, where only the śrāvaka-piṭaka is cited.

1.75

2. Precisely these dharmas of conditioned arising,

1.76

This connects with what precedes to introduce what follows. The two words 'the lion' in the initial text also apply here; the three below are all likewise.

1.77

Each lack intrinsic nature (svabhāva) and, to the very bottom, are exclusively empty.

1.78

Beginning with the form of the physical body and the thoughts of the mind, and ending with the all-aspect wisdom (sarvākārajñatā) of the fruit of buddhahood, all lack intrinsic nature, and penetrating beyond existence they are purely true emptiness. Because the nature of form is of itself empty, not that form ceases and becomes empty.

1.79

This is called the initial teaching of the Great Vehicle.

1.80

'Initial' means beginning. The Pañcaviṃśatisāhasrikā states: 'Emptiness is the initial gate of the Great Vehicle.' This teaching has two aspects: first, the initial teaching, also named the fractional teaching. Here only the initial teaching is marked because the teachings of the second and third periods in the Sandhinirmocana alike allow that both those with determinate nature and those without nature do not attain buddhahood; hence they are combined here and only termed the initial teaching.

1.81

3. Although, furthermore, it is to the very bottom exclusively empty, this does not obstruct illusory existence from being clearly apparent.

1.82

Emptiness is true emptiness, which does not obstruct illusory existence; this is to distinguish the waves by means of the water.

1.83

Conditioned arising is nominal existence; both marks simultaneously persist.

1.84

Existence is illusory existence, which does not obstruct true emptiness; this is to clarify the water by means of the waves.

1.85

This is called the final teaching of the Great Vehicle.

1.86

When conditioned arising lacks intrinsic nature and all is as such (tathatā), only then is it the ultimate discourse of the Great Vehicle; therefore it is named 'final.' This also has two aspects: first, the final teaching, named in contrast to the preceding initial teaching; second, the real teaching, named in contrast to the preceding fractional teaching. 'Fractional' is like expedient. The initial is expedient while the final is real, because of the school that reveals reality. However, both the final and real schools, together with the initial and fractional teachings, are all gradual approaches of the Great Vehicle.

1.87

4. Precisely these two marks mutually negate and both vanish.

1.88

When principle negates phenomena and phenomena vanish, true principle is not phenomena; when phenomena negate principle and principle vanishes, phenomenal dharmas are not principle. This is also like the gate of mutual negation leaving nothing based upon in the Commentary on the Practice and Vow.

1.89

Delusive feelings and falsities no longer exist.

1.90

This comments from the reverse upon the upper sentence. When principle and phenomena both vanish, emotional consciousness and false marks have nothing wherein to exist.

1.91

Neither has power, and emptiness and existence both perish.

1.92

Due to the previous mutual negation, both lack power. When principle negates phenomena, wondrous existence perishes; when phenomena negate principle, true emptiness perishes. The Abridged Commentary on the Heart Sūtra states: 'Emptiness and existence both vanish, and the single taste is ever manifest.'

1.93

The paths of names and words are cut off, and the resting mind has nothing on which to rely.

1.94

This concludes generally that mind and speech fail to reach it. The Baozanglun states: 'When principle is profound, the path of words is severed; when the purport is realized, the place of mental activity is extinguished.'

1.95

This is called the sudden teaching of the Great Vehicle.

1.96

'Sudden' means that verbal expression is abruptly severed, the nature of principle is abruptly revealed, and not giving rise to a single thought is precisely being a buddha, and so forth. Thus the Laṅkāvatāra states: 'The sudden is like reflections in a mirror appearing abruptly, not gradually.' This also has two aspects: first, sudden in accordance with faculties, which this text demonstrates; second, sudden in teaching method, which the subsequent perfect teaching subsumes.

1.97

5. Precisely this dharma in which feelings are exhausted and the essence is revealed merges into a single mass.

1.98

The exhaustion of feelings means that views are eliminated. The Great Commentary also states: 'Feelings are exhausted and principle appears; all views naturally vanish.' 'Merges into a single mass': in terms of dharmas, it merges into the true nature; in terms of analogy, it is a single mass of true gold. Thus Minister Pei's Preface states: 'Melting bottles, plates, hairpins, and bracelets to form gold.'

1.99

Great functions arise profusely; when arising, they are completely the true [essence].

1.100

Function is like waves surging and cauldrons boiling, operating completely with the true essence.

1.101

The myriad phenomena are multitudinous, intermingling without disorder.

1.102

The myriad dharmas, when arising, must be simultaneous and of one limit; in principle there is no before or after. The explanation of the above two sections is based on the Contemplation of Returning to the Source.

1.103

All is the one; all alike lack intrinsic nature.

1.104

This is understanding the one within the immeasurable. The Great Sūtra states: 'In every dust mote of all the dust motes in the Lotus Treasury World, / one sees the realm of dharmas.'

1.105

The one is all; cause and effect are distinct and clear.

1.106

This is understanding the immeasurable within the one. The General Preface to the Collection of Expressions of the Chan Source states: 'When the fruit penetrates the causal source and the stages are complete, one is partially called a bodhisattva.'

1.107

Power and function mutually absorb each other, contracting and expanding with freedom.

1.108

When the one has power and absorbs the many to be its function, it contracts all others into the one; this is the aforementioned 'All is the one; all alike lack intrinsic nature.' When the many have power and absorb the one to be their essence, it expands its own single position into all; this is the aforementioned 'The one is all; cause and effect are distinct and clear.' Although the text has before and after, the meaning is simultaneous; hence it is said to 'contract and expand with freedom.'

1.109

This is called the round teaching of the One Vehicle.

1.110

What it explains is solely the unhindered conditioned arising of the realm of dharmas, mutually identical and mutually penetrating, manifold without end. This also has two aspects, namely: the round of the common teaching One Vehicle, which wholly subsumes all schools and teachings; and the round of the distinct teaching One Vehicle, which wholly distinguishes itself from all schools and teachings.

1.111

Seventh: Outlining the Ten Mysteries.

1.112

1. Gold and the lion are established simultaneously, completely and fully endowed.

1.113

The lion's six sense faculties and the gold are established simultaneously, in order to express that persons and dharmas, causes and effects, essence and function, are all fully endowed. The 'Chapter on Wondrous Adornments' states: 'The boundless ocean of all dharma-gates / meets together in the bodhimanda of a single dharma.'

1.114

This is called the gate of simultaneous complete correspondence.

1.115

The Great Commentary states: 'Like a single drop of the ocean, / which possesses the flavor of a hundred rivers.'

1.116

2. If the lion's eye absorbs the lion completely, then all is purely the eye; if the ear absorbs the lion completely, then all is purely the ear.

1.117

Because eye and ear mutually absorb each other, being purely a single phenomenon.

1.118

The various faculties simultaneously absorb each other, and all are fully endowed.

1.119

This gathers the commonality of the various faculties, drawing an analogy from the distinction between eye and ear.

1.120

Then each and every one is mixed, and each and every one is pure, constituting a complete store.

1.121

The eye being identical to the ear and so forth is 'mixed'. For example, when a bodhisattva enters one samādhi, all six pāramitās are cultivated, and countless, boundless other practices and virtues are achieved at the same time; therefore it is called 'mixed'. The ear not being identical to the eye and so forth is 'pure'. Furthermore, when entering one samādhi, practicing only boundless and limitless giving without any other practice is called 'pure'. Thus the Jiaoyi zhang says: 'Purity and mixture are sovereign without failing to be completely possessed; this is called the complete store.'

1.122

This is called the gate of purity and mixture possessing virtue in all stores.

1.123

This title is established based on Zhixiang [Zhiyan], for Xianshou newly established the gate of breadth and narrowness being sovereign and unobstructed. The Great Commentary says: 'Like a mirror one foot wide revealing reflections spanning a thousand leagues.'

1.124

Third, the gold and the lion mutually contain each other, establishing the unobstructedness of the one and the many.

1.125

When the many contains the one, the six sense organs are established; when the many contains the many, the lion is not different.

1.126

Within this, principle and phenomena are each distinct.

1.127

The nature of the gold exemplifies principle; the lion exemplifies phenomena. Although the two mutually contain each other, their nature and characteristics remain distinct.

1.128

Either one or many, each abides in its own position.

1.129

A verse in this sūtra says: 'Filling the ten directions with a single Buddha-land, / And entering a single land with the ten directions without remainder, / The original characteristics of the worlds are also not destroyed; / Because of incomparable merit, one is capable of this.'

1.130

This is called the gate of mutual containment of the one and many yet remaining distinct.

1.131

The Great Commentary says: 'Like a thousand lamps in a single room, their lights mutually interpenetrating.'

1.132

Fourth, all the organs of the lion and each individual hair-tip completely encompass the lion by means of the gold.

1.133

All the organs and all the hairs each embrace the entire body.

1.134

Each thoroughly pervades the lion's eye: the eye is the ear, the ear is the nose, the nose is the tongue, and the tongue is the body.

1.135

All organs are mutually identical; essence is not outside function.

1.136

They are established with freedom, unobstructed and unimpeded.

1.137

The sūtra says: 'One is many, and many is one.' The text follows the meaning, and the meaning follows the text.

1.138

This is called the gate of mutual identity of all dharmas with freedom.

1.139

The Great Commentary says: 'Like gold and the golden color, the two are not separated from one another.'

1.140

Fifth, if one looks at the lion, there is only the lion and no gold; that is, the lion is manifest and the gold is concealed.

1.141

Characteristics are manifest, and nature is concealed.

1.142

If one looks at the gold, there is only the gold and no lion; that is, the gold is manifest and the lion is concealed.

1.143

Nature is manifest, and characteristics are concealed.

1.144

If one looks at both places, both are concealed and both are manifest.

1.145

Nature and characteristics are simultaneous; concealment and manifestation appear together.

1.146

When concealed, it is secret; when manifest, it is apparent.

1.147

The 'Xianshou Chapter' says: 'Entering proper absorption in the east, / And rising from concentration in the west.'

1.148

This is called the gate of the simultaneous establishment of the secret and manifest, concealed and [revealed].

1.149

The Great Commentary says: 'Like a crescent moon in a clear sky, darkness and brightness coexist.'

1.150

Sixth, the gold and the lion are either concealed or manifest, either one or many.

1.151

When contemplating the gold, does the lion seem concealed, manifesting only the single gold? When contemplating the lion, the nature of the gold seems concealed, fully manifesting the various organs.

1.152

Definitely pure or definitely mixed, powerful or powerless.

1.153

The single substance of true gold is pure and powerful; the differentiation of the six organs is mixed and powerless.

1.154

Being this and being that, host and companion shine upon each other.

1.155

This is host and that is companion, their lights mingling and mutually participating.

1.156

Principle and phenomena appear simultaneously, mutually containing each other completely.

1.157

The Jiaoyi zhang says: 'Like a bundle of arrows, their tips appearing level together.'

1.158

Without obstructing their establishment, subtle things are fully accomplished.

1.159

The sūtra says: 'Within a single mote of dust there are boundless lands; / That the lands become dust again is even harder to explain.'

1.160

This is called the gate of subtle mutual containment and establishment.

1.161

The Great Commentary says: 'Like a lapis lazuli bottle containing many mustard seeds.'

1.162

Seventh, in each of the eyes, ears, limbs, and joints, and in each individual hair of the lion, there is a golden lion. The lions in each individual hair simultaneously and suddenly enter into a single hair.

1.163

Taking all to gather all and together enter into one is the gate of mutual entry without obstruction. The verse says: 'Like the dust motes in all Buddha-lands, / So many Buddhas sit within a single pore.'

1.164

Within each individual hair there are boundless lions, and again, each individual hair brings these boundless lions back into a single hair.

1.165

Furthermore, taking all to gather all and bringing them to enter again into one is the gate of mutual presence without obstruction. The verse says: 'Boundless oceans of lands abide in a single hair, / All seated upon the lotus seat of bodhi.'

1.166

Thus it is layered and unending, like the jewels of the heavenly sovereign's net.

1.167

In Sanskrit Śakra Devānām Indra, which is translated here as 'Able Benevolence'. The jewels of the lord of heaven's net are the net of jewels guarding purity in the Hall of Good Dharma; it is used as a metaphor for the endless mingling of light.

1.168

This is called the gate of the realm of Indra's net.

1.169

The Great Commentary says: 'Like two mirrors mutually reflecting each other, transmitting their radiance and duplicating each other's images.'

1.170

Eighth, speaking of this lion illustrates avidyā; speaking of its gold substance fully reveals the true nature.

1.171

Delusive phenomena arising and ceasing is avidyā. The tathāgatagarbha not arising or ceasing is the true nature.

1.172

Discussing principle and phenomena together is compared to the ālayavijñāna, causing correct understanding to arise.

1.173

Principle and phenomena are the true and the delusive. The treatise says: 'The harmony of the true and delusive, being neither identical nor different, is called the ālayavijñāna.' This consciousness has two meanings: enlightenment and non-enlightenment. Enlightenment causes correct understanding of the true nature to arise; non-enlightenment causes correct understanding of avidyā to arise. In terms of Sudhana visiting the good friends, encountering the three poisons while the three virtues are perfected, all give rise to correct understanding.

1.174

This is called the gate of relying on phenomena to reveal Dharma and give rise to understanding.

1.175

The Great Commentary says: 'Like erecting a statue or raising an arm, whatever meets the eye is the Way.'

1.176

Ninth, the lion is a conditioned dharma, arising and ceasing in every thought-moment.

1.177

Following the conditions of the artisan, it changes and passes away from moment to moment.

1.178

In the span of a single kṣaṇa, it is divided into three periods of time.

1.179

Gathering what came before and pointing to what comes after.

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Namely, past, present, and future; these three periods of time each possess past, present, and future.

1.181

The "Chapter on the Conduct of Samantabhadra" states: "Within the past is the future; within the future is the past." It is also the reply to the question of Samantamati in the "Chapter on Transcending the World."

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Altogether there are positions of three threes to establish the nine times, which are combined into a single Dharma gate,

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just as the various sense-organs and hairs of the lion are originally pure, uniform gold.

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Although the nine times each have distinct characteristics of separation, because their establishment is interpenetrating and unobstructed, together they constitute a single thought-moment.

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The Tongxuan lun says: "The ten times, past and present, from beginning to end, never depart from the present thought-moment."

1.186

This is named the gate of distinct establishment of the separated dharmas of the ten times.

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The Great Commentary says: "Like a single night's dream soaring through a hundred years."

1.188

Tenth, the gold and the lion are either concealed or manifest, either one or many; each lacks an inherent nature (svabhāva) and revolves according to the mind.

1.189

This means that the single phenomenon of the complete mind, following the mind, pervades all things; this is the one concealed and the many manifest. The all of the complete mind, following the mind, enters into a single phenomenon; this is the many concealed and the one manifest. This illustrates that the lion and the gold both revolve without fixed characteristics.

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Speaking of phenomena and speaking of principle, both are accomplished and established.

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The sūtra says: "One should contemplate the nature of the dharmadhātu: everything is made by mind alone."

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This is named the gate of skillful establishment through mind-only revolution.

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Xianshou also revised this gate to 'the gate of the complete illumination and possession of virtue of the principal and companions'. Therefore the Great Commentary says: 'Like the North Star dwelling in its place while the multitude of stars revolve around it.'

English (machine translation)

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