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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1881 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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Text

Now, when the dragon and elephant tread upon heaven and earth, they open the secret repository and preach the wondrous Dharma; when gnats and ants scurry about on clods of earth, they transmit the profound Dharma and turn the wheel of the Dharma. Patriarchs Dushun and Zhiyan already poured down the great Dharma from the blue heavens; Xiangxiang and Qingliang, worthy and virtuous masters, early discoursed on the bright lamp down to the Yellow Springs. Therefore, though the preaching of the Great Sage is transmitted as of a single flavor, the Avataṃsaka Ekayāna stands supreme among all teachings; though the virtues of the eminent scholars who propagated the sutra were alike, Xiangxiang alone excelled the other masters.

1.3

Now, among the teachings manifested by the Tathāgata, is there any teaching within the canon whose preaching is not seen? Even if there were one within the canon whose preaching is not seen, is there its text outside the canon? Even if there were its text outside the canon, does it speak of the names of the fifty-one stages of the expedient teaching without separating their ranks? Even if there were one speaking of the names of their ranks without separation, does it, at the initial rank of the ten faiths, exhaust the merit of the fifty-two stages, realize anutpattika-dharma-kṣānti, and completely sever ignorance? Furthermore, is there any teaching that, speaking of one, encompasses the discourse on the three realms of the world? If, not being set in opposition to the expedient teachings, it is therefore named the Distinct Teaching, is it that, because of not separating them, it is called distinct, a teaching that does not abolish the expedient to establish the real, being sudden and real? Even if there were one that is sudden and real, is the place where its sutra is spoken purely a pure land, adorned and subtle? Even if its place is a pure land, adorned and subtle, is it not a transformation realm but a true land? Even if it is not a transformation realm but a true land, does it, in the Dharma that is spoken, not merely restrict itself to principle, but reveal the nature by means of phenomena? Furthermore, is there any sutra that directly arrays bodhisattvas of profound stages at the head of its preface? Furthermore, is there any teaching that at the beginning separates the two vehicles to reveal the height and breadth of the body and land, and at the end subsumes the two vehicles to secretly reveal the meaning of the three realms of the world being one without lack? Even if it subsumes the two vehicles, does it directly benefit women? Even if it benefits and comforts women, are there five hundred who obtain benefit while seated in the assembly? Furthermore, is there any sutra wherein one attains the fruit without leaving one's own country? Even if there are those who awaken to the Way without leaving their own country, are there those who awaken to the Way in the present body of a dragon or beast? Even if there are those who awaken to the Way in the body of a dragon or beast, does their number reach ten thousand? Even if there are a few who awaken to the Way in the body of a dragon or beast, does it not speak of subsuming icchantikas (an icchantika belongs to the three realms of the world, namely, within the realm of sentient beings)? Even if it subsumes icchantikas, does it fully expound the Middle Way? Even if it expounds the Middle Way, does it directly expound śamatha and vipaśyanā? Even if it expounds the name of śamatha and vipaśyanā, does it presently speak of the ten suchnesses? Even if it speaks of the ten suchnesses, does it properly possess subsequent expedient means? Even if it possesses expedient means, does it strictly not rely on the two delusions of horizontal calcuation and sky-flowers? Even if it does not fall into the two delusions, does it have the analogy of the high mountain being the first to receive the beneficial illumination of the light of the nature? Even if it has a small part of this benefit, in the light of the Lord of Teaching, are cause and effect simultaneous? Even if cause and effect are simultaneous, is it not a temporary benefit? Even if it is not a temporary benefit, in that Buddha presently manifesting a true reward, does it encompass the ten bodies and penetrate the three realms of the world? Even if its text exists, does it furthermore possess the dharmas of ten heads, ten eyes, ten ears, ten noses, ten mouths, ten tongues, ten bodies, ten hands, ten feet, ten knowledges, ten suchnesses, ten kṣāntis, ten clarities, ten supernormal powers, ten liberations, ten eloquences, ten sounds, ten fearlessnesses, ten non-acquired dharmas, ten Buddha-lands, ten locations, ten assemblies, ten bodhisattvas, ten pāramitās, ten expedient means, and ten vows—such inexhaustible tens upon tens, the unobstructed interpenetration of phenomena and phenomena, and the perfect interpenetration of phenomena and phenomena, and principle and principle? Only this single sutra possesses all these virtues! Therefore, when it was spoken within the canon, the World-Honoured One clapped his knees; when it was transmitted in the ancestral way, the three Buddhas curled their tongues. Master Dushun approached the changing letter on the wild goose's foot, bringing the barbarian state adjacent to Yangzhou; Yunbao combed powder from his hair in the south wind, prompting ancient tears in Gyerim. These are all the preaching of the Dharma in the realm of the container world, the Avataṃsaka constantly spoken by the Tathāgata. With the Buddha's blessing, a sword comes forth from the mouth, severing hundreds of millions of heads of Samantabhadra; the patriarchal house raises its hand to the arrow of Dharma, piercing the pure, unified countenance of Vairocana. While the schools of individual discourse in the past had no benefit, the realm of the lineages has merit; the gnashing of the lion crushes a single dust mote to bring forth the great sutra scroll, and the step of the great elephant confounds the great void, gathering it into a grain of millet.

1.4

Furthermore, is there any master whose text and meaning were equally pervasive, completely penetrating the sutras and dharmas spoken throughout the Buddha's lifetime? Even if he penetrated the whole lifetime, did he establish the Five Teachings, classify the sacred teachings, and surpass previous generations? Even if his doctrinal classification surpassed the virtue of others and his exposition of the Way surpassed worldly teachings, did his transformation equal that of the Buddha? Even if his exposition of the Way surpassed others, did he enter the scriptural repository and triumph over debaters in the presence of Tripiṭaka masters? Even if he debated before Tripiṭaka masters, did he transmit the teaching and cause people to attain benefits beyond the teaching? Even if he caused them to attain benefits beyond the teaching, was he a person from whose mouth five-colored light manifested? Even if he was a person who emitted light, did the emitted light transform into a jeweled canopy? Even if the light became a jeweled canopy, did the entire world call him 'Little Śākya'? Even if he was called 'Little Śākya', did he enter the royal palace and receive prostrations from the sovereign? Even if he received prostrations from the king, was he bowed to by the Empress, and did he expound the scriptures for the Empress? Even if he was bowed to by the Empress, established monasteries and stupas, and was taken refuge in, did he, without changing his present body, ascend to Tuṣita? Even if he ascended to Tuṣita, did his disciples flourish in six states, and does the Dharma he transmitted continue unbroken, flourishing to this day?

1.5

Now, as for this Golden Lion Essay, it was expounded by Great Master Fazang upon the request of Empress Zetian. Its text is concise while its meaning is profound; its words are few while its sense is vast. This is precisely crushing a minute dust mote to bring forth a great sutra scroll, condensing the great void and placing it within a single hair. Great awakening is as easy as pointing to the palm; present benefits support the hand. Could any bodhisattva of profound learning and great awakening fail to practice it diligently? If one wishes to succeed to the traces of the Buddhas and patriarchs and transmit the work of the unobstructed interpenetration of phenomena and phenomena, one must first sit in the full lotus posture, or use the half lotus posture. That is to say, at the time of proper formal sitting, first select a seat in quiet solitude, use a rush mat on top, and briefly clarify the guidelines: although not bound to a single direction, face toward the initial ground, which should correspond to the tenth stage of dedication. Place the left foot on the right thigh, raise the right foot and place it on the left thigh; place the right hand on the right thigh, raise the left hand and place it in the right palm, causing the pads of the two thumbs to press against each other. Generally, when sitting upright, one must not lean to the right or tilt to the left, stoop forward or lean backward; the ears must align with the shoulders, the nose must face the navel, the tongue should press against the upper palate, the lips against each other, the upper teeth close to the lower teeth, and the eyes should appear neither open nor closed, neither shut nor open. These are the guidelines for those who study the Great Sage. Next, as for the half lotus posture, raise the left foot and press it upon the right thigh. If one must practice the cultivation of śamatha and vipaśyanā, one may rely on the single gate of non-thought: when a thought arises, let it arise; one who does not give rise to thoughts still has thoughts—how could birth and death cease? Giving rise to thoughts and following thoughts is non-thought; this is called great nirvāṇa. The non-thought of non-thought, the animitta of animitta, the thought of thought, and the characteristics of characteristics are all attachments of non-Buddhists, and are by no means the Dharma spoken by the Buddhist house. I pray that all discerning people will follow the sāgaramudrā-samādhi of Śākyamuni Buddha and the contemplation gate of phenomena and phenomena of Great Master Fazang, and not rely on the nirodha-samāpatti of the Hīnayāna schools or the evil, perverse attachments of the non-Buddhist sects.

1.6

Commentary by Chengqian, Śramaṇa of Zhenrong Monastery on Mount Wutai

1.7

Golden Lion Essay

1.8

The golden lion is that which serves as the analogy for the Dharma; if we investigate its origin, it indeed existed. In the Tang, Dharma Master Xianshou demonstrated the core tenets of the great sutra to the Holy Emperor Zetian. That is to say, the Avataṃsaka's principle is profound and its phenomena are vast; its text is extensive and its meaning is abstruse. None other than a sage who has entered the principle could penetrate its profundity. Therefore, he established a tangible analogy to illuminate the boundless Dharma. Gold represents the essence of the dharmadhātu; the lion represents the function of the dharmadhātu. Now, proceeding from the Dharma to the analogy, ten gates of distinction are briefly set forth, so that principle and phenomena are fused and the one and the many are unobstructed.

1.9

Composed by Fazang, Dharma Master Xianshou of Chongfu Monastery under the Tang

1.10

First, Clarifying Dependent Origination

1.11

The myriad forms are fundamentally empty; they exist only through provisional conditions.

1.12

Second, Distinguishing Form and Emptiness

1.13

Illusory dharmas are multitudinous, but true emptiness is unmoving.

1.14

Third, In Accordance with the Three Natures

1.15

When deluded, they are marks and names; when awakened, they are the real.

1.16

Fourth, Revealing the Animitta

1.17

Characteristics are themselves without characteristics; what is not a characteristic is itself a characteristic.

1.18

Fifth, Explaining Non-Arising

1.19

The arising of non-arising: arising is itself non-arising.

1.20

Sixth, Discussing the Five Teachings

1.21

Capacities differ; the teachings established vary accordingly.

1.22

Seventh, Formulating the Ten Profound [Gates]

1.23

Dependent origination reflects mutually; dharmas upon dharmas are layer upon layer.

1.24

Eighth, Encompassing the Six Characteristics

1.25

Dharmas have no fixed characteristics; citing the one is citing the many.

1.26

Ninth, Attaining Bodhi

1.27

When the myriad practices are perfected, original enlightenment is revealed.

1.28

Tenth, Entering Nirvāṇa

1.29

The essence of wisdom is identical to suchness; this is called great nirvāṇa.

1.30

As for the first, Clarifying Dependent Origination:

1.31

This means that the myriad dharmas lack inherent essence and are established provisionally through conditions; if causes and conditions are lacking, the dharma does not arise. Therefore the sutra says: 'All dharmas arise from conditions; without conditions, they do not arise.'

1.32

This means that the gold has no self-nature of its own.

1.33

This analogizes the unalterability of true principle.

1.34

According with the condition of the skilled artisan, the form of the lion thereupon arises.

1.35

This analogizes true principle according with conditions to form all phenomenal dharmas.

1.36

Arising is merely conditions; therefore it is called dependent origination.

1.37

This concludes that true principle is unmoving; movement is itself phenomena. Gold analogizes the nature of the One True; the lion analogizes the phenomenal dharmas of dependent origination. Principle is fundamentally unarisen, yet according with various conditional dharmas, it forms differentiated characteristics. Though characteristics arise in profusion, principle is itself unarisen. Therefore Qingliang says: 'When principle changes in accordance with phenomena, then the dependent origination of the one and the many is boundless.'

1.38

As for the second, Distinguishing Form and Emptiness:

1.39

Form is compassion; emptiness is wisdom. Contemplating form as emptiness completes great wisdom, so that one does not abide in birth and death; contemplating emptiness as form completes great compassion, so that one does not linger in nirvāṇa. The discriminating wisdom is brilliantly luminous and clear.

1.40

This means that the form of the lion is empty.

1.41

This analogizes form being empty.

1.42

It is solely the true gold.

1.43

This analogizes the realness of the nature.

1.44

The lion does not exist.

1.45

This analogizes that the illusory form of dependent origination is not truly existent.

1.46

The essence of the gold is not absent.

1.47

This analogizes that true emptiness always persists.

1.48

Therefore it is called form and emptiness. Furthermore, emptiness has no self-nature; it is clarified with reference to form, without hindering the illusory existence [of form]. Therefore it is called form and emptiness.

1.49

True emptiness has no form; it is clarified provisionally by means of form and marks. Dharmas fundamentally transcend speech; they reveal the Way by relying on verbal explications. Therefore Qingliang says: 'Although emptiness upon emptiness obliterates all traces, the stars and images in the sky of meaning shine brightly.'

1.50

As for the third, In Accordance with the Three Natures:

1.51

What is grasped by the deluded mind, calculating the arising of characteristics and taking them to be real, is called the imagined nature; failing to understand arising through conditions is the other-dependent nature; the absence of nature in the other-dependent is the fully perfected nature. Whichever single dharma is cited, the three natures are complete in it.

1.52

This means that the emotional existence of the lion is called the imagined [nature].

1.53

This means that all sentient beings, since beginningless time, through the defilements, karmic habituations, and ignorant delusions, fail to understand, comprehensively calculating that there are dharmas external to the mind, taking and rejecting in inverted fashion, giving rise to delusions according to emotion, entangling and binding themselves, vainly undergoing transmigration.

1.54

The seeming existence of the lion is called the other-dependent [nature].

1.55

This means that all sentient beings, relying on the real, give rise to the false, falsely clinging to seeming dharmas as other-dependent, inside and outside being unreal. Therefore the treatise says: 'The other-dependent intrinsic nature is produced by the conditions of conceptual discrimination.'

1.56

The nature of the gold does not change; therefore it is named the fully perfected [nature].

1.57

[Being] complete, it does not decrease; [being] perfected, it does not increase. Although the forms of the lion are distinct, the gold does not transform in accordance with those distinctions. Commentary: Dharmas serve as conditions for one's own mind, and only then do mental dharmas arise. Now, understanding that conditions have no essence and only appear dependent on the mind, having no intrinsic nature of their own, this is the nature of other-dependence having no self-origination. Because both meanings are present before us, this is the supremely meaningful nature of perfect completion. The sūtra states: 'From the root of non-abiding, all dharmas are established.'

1.58

Fourth, revealing the signless (animitta).

1.59

Failing to understand that all dharmas are signless, and mistaking the mind for having [real] existence, is saṃsāra. Contemplating that they are empty characteristics, that is, signless, is the supramundane dharma.

1.60

This means that the lion is completely gathered into the gold.

1.61

This is an analogy for principle superseding phenomena.

1.62

Apart from the gold, no lion can be found.

1.63

This is an analogy for the phenomenal dharmas of dependent origination being inherently empty in their very essence.

1.64

Therefore it is called 'signless.'

1.65

Commentary: Because apart from the true principle not a single phenomenon can be found. It is like water superseding waves, so that there are no waves that are not exhausted. This means that the water persists, thereby dissolving the waves so that they are exhausted. Therefore the sūtra states: 'What is seen cannot be seen; what is heard cannot be heard. Thoroughly understanding all worlds—this is called signlessness.'

1.66

Fifth, explaining non-arising.

1.67

Dharmas are fundamentally unarisen, because they exist through conditions. Since they have no intrinsic nature, though they arise they are unarisen.

1.68

This means when correctly seeing the lion arising, it is only the gold arising.

1.69

This is an analogy for the true principle following conditions to form all phenomenal dharmas.

1.70

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

1.71

Apart from the true principle there are no other phenomenal characteristics; because defiled and pure dharmas exist through causes and conditions, their essential nature is fundamentally empty, and within non-arising they arise.

1.72

Although the lion has arising and ceasing, the essence of the gold fundamentally has neither increase nor decrease.

1.73

The principle of non-arising fundamentally has no arising and ceasing; assembled through dependent origination, its arising is fundamentally non-arising.

1.74

Therefore it is called 'non-arising.'

1.75

Commentary: Now, because dependent arising is non-arising, only then does it obtain the name 'arising'; understanding the nature of birth-and-death is precisely non-arising. A treatise states: 'Causes do not arise of themselves, because they arise through conditions. Conditions do not arise of themselves, because they arise through causes.' However, arising and non-arising mutually accomplish and mutually supersede each other; when superseding, there is non-arising; when accomplishing, it is dependent arising. Because it is immediately accomplishing and immediately superseding, for this reason at the time of arising there is no arising. One who understands in this manner is called one who has realized non-arising.

1.76

Sixth, discussing the Five Teachings: first, the Śrāvaka Teaching; second, the Initial Teaching of the Mahāyāna; third, the Final Teaching of the Mahāyāna; fourth, the Sudden Teaching of the Mahāyāna; fifth, the Complete Teaching of the Ekayāna.

1.77

First, the Śrāvaka Teaching: it holds that although this lion is a dependently originated dharma, it arises and ceases thought-moment by thought-moment.

1.78

This is an analogy for all phenomenal dharmas existing through conditions, so that each has no self-nature and has no cessation.

1.79

In reality no lion can be found; therefore it is called the Śrāvaka Teaching.

1.80

Arbitrarily calculating that all objects genuinely possess self-nature, it only realizes personal emptiness and does not understand the emptiness of dharmas.

1.81

Second, the Initial Teaching of the Mahāyāna: it holds that the dependently originated dharmas of this lion each have no self-nature, being completely and utterly empty; therefore it is called the Initial Teaching of the Mahāyāna.

1.82

This is an analogy for the lion having no essence, completely relying on true gold and the condition of the craftsman to make the characteristics of the lion manifest.

1.83

Third, the Final Teaching of the Mahāyāna: it holds that although this lion is completely and utterly empty, it does not obstruct the illusory dharmas from remaining distinct.

1.84

Although the true gold is pure and unified, it does not obstruct the characteristics of the lion from persisting.

1.85

Dependently originated and provisionally existing, the two characteristics both persist.

1.86

The two truths, the ultimate and the conventional, are clearly observable; the two dharmas of the lion and the gold appear simultaneously.

1.87

Therefore it is called the Final Teaching of the Mahāyāna.

1.88

Fourth, the Sudden Teaching of the Mahāyāna: it holds that these two characteristics mutually supersede and both vanish.

1.89

Using principle to supersede phenomena, phenomena are hidden and principle is manifest.

1.90

Sentiments and fabrications do not remain, neither possessing power. Emptiness and existence are both obliterated, the path of words and speech is severed, and there is nowhere for the mind to settle.

1.91

Directly discerning that the true nature is fundamentally empty, there is not a single dharma that can correspond to sentiment. This is an analogy for both characteristics of the gold and the lion being obliterated, with nowhere to settle internally or externally.

1.92

Therefore it is called the Sudden Teaching of the Mahāyāna.

1.93

Fifth, the Complete Teaching of the Ekayāna: it holds that the dharmas wherein sentiments are exhausted and essence is revealed in this lion form a single seamless whole.

1.94

This is an analogy for the characteristics of the lion being exhausted and the true gold appearing before us.

1.95

Great functions proliferate abundantly, yet whenever they arise they are completely true.

1.96

This is an analogy for the functional capacities of the lion, wherein each and every phenomenon is gold.

1.97

The ten thousand forms are riotous, interpenetrating without confusion.

1.98

Although the four characteristics shift and change, each abides in its own position.

1.99

All is one, all alike in lacking [inherent] nature.

1.100

Gathering the branches back to the root does not obstruct the branches.

1.101

One is all, cause and effect remaining distinct.

1.102

Arising as branches from the root does not obstruct the root.

1.103

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

1.104

The power reveals the perfect interpenetration of nature origination, unobstructed in its Dharma gates.

1.105

Therefore it is called the Complete Teaching of the Ekayāna.

1.106

Seventh, summarizing the Ten Profound Gates:

1.107

First, the gate of simultaneous completion and correspondence; second, the gate of mutual containment of the one and the many without confusion; third, the gate of the secret simultaneous establishment of the hidden and the manifest; fourth, the gate of the realm of Indra's net; fifth, the gate of the possessed virtues of the pure and the mixed in all repositories; sixth, the gate of the unimpeded mutual identity of all dharmas; seventh, the gate of subtle mutual containment and establishment; eighth, the gate of different formation of isolated dharmas in the ten times; ninth, the gate of skillful accomplishment through mental transformation; tenth, the gate of relying on phenomena to reveal dharmas and generate understanding.

1.108

First, the gate of simultaneous completion: this means that the gold and the lion are established simultaneously, perfectly and completely fulfilled.

1.109

This is an analogy for relying on the essence of the dharmadhātu to give rise to all phenomenal dharmas; whatever single dharma is cited, it possesses all dharmas. If there were separate distinctions, it would not attain the profound.

1.110

Therefore it is called the gate of simultaneous completion and correspondence.

1.111

Second, the gate of mutual containment of the one and the many without confusion: this means that the gold and the lion mutually contain each other in establishment, the one and the many being unobstructed. Therein, principle and phenomena are each distinct, or the many each abide in their own position.

1.112

Like practices that accord with principle, each and every one contains all dharmas, and each and every one also possesses all practices. Although they mutually contain each other, they fundamentally remain unmoved.

1.113

Therefore it is called the gate of mutual containment of the one and the many without confusion.

1.114

Third, the gate of the secret simultaneous establishment of the hidden and the manifest: this means that if one looks at the lion, seeing only the lion and no gold, then the lion is manifest and the gold is hidden.

1.115

This is an analogy for phenomena being able to hide principle.

1.116

If one looks at the gold, seeing only gold and no lion, then the gold is manifest and the lion is hidden.

1.117

This exemplifies principle being able to conceal phenomena.

1.118

If one looks from both standpoints, both are manifest and both are concealed: being concealed, they are secret; being manifest, they are evident. Therefore it is called the gate of the secret simultaneous establishment of the hidden and the manifest.

1.119

Fourth, the gate of the realm of Indra's net: this means that in the eyes, ears, and limbs of the lion, at each and every single hair, there is a golden lion.

1.120

Small phenomena contain great phenomena.

1.121

At each and every hair, the lions simultaneously and suddenly enter; each distinctly manifest within a single tip of hair, all possessing boundless lions.

1.122

A single phenomenon contains many phenomena; the one and the many are suddenly manifest.

1.123

Each and every hair-tip carries these boundless lions and returns into a single tip of hair, in this manner layered and unceasing.

1.124

The many entering the one is unobstructed.

1.125

Like the celestial jewels of Indra's net, therefore it is called the gate of the realm of Indra's net.

1.126

Fifth, the gate of the possessed virtues of the pure and the mixed in all repositories: this means that if one encompasses the lion entirely by its eyes, then all is purely eyes.

1.127

Just as using the single practice of giving encompasses all practices, because it is generally named giving, it is termed 'pure'.

1.128

If the lion is encompassed entirely by the ears, then all is purely ears. If all faculties simultaneously encompass one another, fully complete, each and every one is pure, each and every one is mixed: this is the repository of perfection.

1.129

The myriad practices are simultaneous, mutually adorning one another, pure and mixed without obstruction.

1.130

Therefore it is called the gate of the possessed virtues of the pure and the mixed in all repositories.

1.131

Sixth, the gate of the unimpeded mutual identity of all dharmas: this means that the faculties and each and every hair-tip of the lion each encompass the lion entirely through the gold.

1.132

This exemplifies the dependent origination of the dharmadhātu, where all dharmas are mutually identical and mutually pervasive.

1.133

Each and every one penetrates the lion's eye; the eye is the ear, the ear is the nose, unobstructed and unimpeded.

1.134

This exemplifies giving being identical to the nine perfections, the many practices being identical to a single practice.

1.135

Therefore it is called the gate of the unimpeded mutual identity of all dharmas.

1.136

Seventh, the gate of subtle mutual containment and establishment: this means that the gold and the lion are either hidden or manifest, either one or many, concentration and distraction being simultaneous.

1.137

The sūtra says: 'You should contemplate my pores; I now reveal to you the realm of the Buddha, distinctly evident at the same time.'

1.138

This is that, potent and impotent, host and companion shining upon each other, principle and phenomena appearing simultaneously.

1.139

The myriad dharmas that appear are brilliantly evident in the sāgaramudrā.

1.140

All mutually contain one another, not hindering establishment, subtly accomplished.

1.141

Using principle to accomplish phenomena, phenomenal dharmas are unfixed; mutually containing and absorbing one another, they are established simultaneously.

1.142

Therefore it is called the gate of subtle mutual containment and establishment.

1.143

Eighth, the gate of different formation of isolated dharmas in the ten times: this means that this lion is a conditioned dharma, arising and ceasing thought by thought.

1.144

This exemplifies the true principle according with conditions to accomplish all phenomenal dharmas, each of which is unreal.

1.145

Within a kṣaṇa it is divided into three periods: namely, the past, future, and present periods.

1.146

Within the general characteristic, the divisions and limits are distinct.

1.147

Altogether there are positions of three threes to establish the nine times.

1.148

The one is the many; the many are not destroyed.

1.149

They are then bound together into a single section of the Dharma gate.

1.150

Within a single Dharma gate are immeasurable gates, their various lengths each distinct.

1.151

Although the nine times are separated and distinct, they are established by depending upon one another; completely fused without obstruction, they are together a single thought.

1.152

Gathering the branches back to the root.

1.153

Therefore it is called the gate of different formation of isolated dharmas in the ten times.

1.154

Ninth, the gate of skillful accomplishment through mental transformation: this means that the gold and the lion are either manifest or hidden, either one or many, each devoid of self-nature (nihsvabhāva), turning according to the mind.

1.155

Dharmas have no fixed dharma; they transform according to the mind.

1.156

Explaining principle and explaining phenomena have their establishment.

1.157

Dharmas are fundamentally complete; they are hidden or manifest according to capacity.

1.158

Therefore it is called the gate of skillful accomplishment through mental transformation.

1.159

Tenth, the gate of relying on phenomena to reveal dharmas and generate understanding: this means that speaking of the lion is used to express ignorance; discussing this essence of gold fully reveals true nature.

1.160

Observing the forms of the myriad dharmas is used to reveal the true principle.

1.161

If principle and phenomena are discussed together, they are compared to the ālayavijñāna so that correct understanding is generated.

1.162

Immediate defilement yet purity, activity and stillness both obliterated: only this is correct understanding.

1.163

Therefore it is called the gate of relying on phenomena to reveal dharmas and generate understanding.

1.164

Eighth, embracing the six characteristics: this means that the lion is the general characteristic; the distinctions of the five faculties are the particular characteristic; sharing one dependent origination is the characteristic of sameness; the eyes and ears each not reaching one another is the characteristic of difference; the coming together of all the faculties is the characteristic of formation; each condition abiding in its own place is the characteristic of disintegration.

1.165

This reveals that within the dharmadhātu there is no isolated dharma. Whichever single characteristic is raised, it is endowed with these six characteristics; assembled through dependent origination, each is devoid of self-nature (nihsvabhāva); within each and every characteristic are contained inexhaustible characteristics, and within each and every dharma are possessed inexhaustible dharmas.

1.166

Ninth, attaining bodhi: in Chinese, this means the Way, and awakening.

1.167

Briefly stated in the language of the Tang, it has these two meanings.

1.168

When the eyes see the lion, all conditioned dharmas no longer wait to be destroyed; they are fundamentally quiescent and extinguished.

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This exemplifies the lion's appearance being unreal: its very essence is gold, which cannot be destroyed.

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Free from all grasping and rejecting, one flows along this path directly into the ocean of sarvajñā; therefore it is named the Way.

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All dharmas are unborn, ultimately empty and quiescent, embracing with nothing left outside, refusing no streams; the Great Way is boundless, and if awakened, it is right here. Therefore, beholding this lion's appearance, one immediately enters the ocean of omniscience, with no other path. 'Sarvajñā' is translated here as unarisen wisdom.

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Namely, comprehending that all inversions since beginningless time are fundamentally not real existents is called awakening.

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Falsely arising, all inversions / have no real essence at all. / If correct awakening appears before one, / like empty space they are all quiescent and extinguished. / That is, externally there is not a speck of dust, and internally there are no cognitive thoughts.

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Ultimately being endowed with sarvākārajñatā is called attaining bodhi.

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Awakening once is awakening forever; attaining once is attaining forever; great wisdom appears before one, and there is nothing else remaining: this is attaining bodhi.

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Tenth, entering nirvāṇa: this means seeing both the appearance of the lion and the gold entirely exhausted.

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[This is] a metaphor.

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Afflictions do not arise, [even when] beauty and ugliness appear before one.

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When the characteristics of body and mind are both exhausted and afflictions do not arise, this is great nirvāṇa, ultimate, profound tranquility.

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The mind is tranquil like the sea.

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The sūtra says: "If one can quiet the mind as within the sea, beauty and ugliness are both empty, with nowhere to abide."

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Deluded thoughts are entirely exhausted, free of all torments; emerging from entanglements and parting from obstacles, one forever leaves behind the source of suffering—this is called entering nirvāṇa.

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Delusion exhausted, [all is] entirely true; free of all torments, wandering freely, one emerges from entanglements; the afflictions of Māra do not encroach or plunder; the Dharma gate of parting from obstacles has no obstructions; limpid and tranquil, ever peaceful and joyful, benefiting the multitude of sentient beings to emerge from the source of suffering. I now bow my head in reverence to attaining [nirvāṇa] without remainder; may all sentient beings be liberated alike! Master Zhao said: "Merit flows through ten thousand generations and ever remains; the Way penetrates a hundred kalpas and becomes ever firmer. The formation of a mountain relies upon completion from the very first basketful [of earth]; a long journey depends on reaching [its end] from the very first step—truly because meritorious deeds cannot decay." However, the teachings of the Three Vehicles have a sequence; thus the principle of the Perfect and Sudden [Teaching] is completely blended and unobstructed. Upon a single dharma, one understands all dharmas; within a single practice, all practices are complete. The cause encompasses the ocean of fruition; the fruition penetrates the source of the cause. The fruition is the fruition that is identical to the cause; the cause is the cause that is identical to the fruition—equally, without the two characteristics. The sūtra says: "In the equal, true dharmadhātu, there is neither Buddha nor sentient beings."

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Essay on the Golden Lion of the Great Vaipulya Buddha Avataṃsaka Sūtra, in one fascicle.

English (machine translation)

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