法華文句記 3.106

3.106

應佛得名隨緣各別，其義縱具不及燈明，如《楞嚴》中堅意問壽，佛令往東方過三萬二千佛土，有佛名照明莊嚴自在王。堅意往問竟，白佛已，阿難云：如我解佛所說，彼佛是釋迦異名。故照明之言正與日月燈明義同。涉法師云：「日破暗、月作明，日成熱、月清涼，日開眾華合青華、月合眾華開青華，燈於密室能破暗，如彼智能破惑。」然全無合喻，況復亦無三同之見。依今合之，方在今教，方可依前定慧自他，故云隨緣稱別，義則不殊。

Nirmāṇabuddhas obtain names according to conditions, each being distinct; even if their meanings are complete, they do not equal Candrasūryapradīpa. For example, in the Śūraṅgama, when Dṛḍhamati asked about life span, the Buddha instructed him to go eastward beyond thirty-two thousand buddha lands, where there is a buddha named Zhaoming Zhuangyan Zizai Wang (Illuminating Adornment Sovereign King). After Dṛḍhamati went, inquired, and reported back to the Buddha, Ānanda said: "As I understand what the Buddha has said, that buddha is an alternative name for Śākyamuni." Therefore, the word "illuminating" is precisely identical in meaning to "sun, moon, and lamp light." Master She said: "The sun dispels darkness and the moon creates brightness; the sun brings heat and the moon brings coolness; the sun opens all flowers and closes the blue lotus, while the moon closes all flowers and opens the blue lotus; a lamp can dispel darkness in a hidden room, just as that wisdom can dispel defilements." Yet there is entirely no application of the metaphor, let alone any perception of the three identities. Only if one applies it according to the present [exposition] does it reside in the present teaching; only then can one rely on the previous samādhi and wisdom, self and other. Therefore, it is said that designations differ according to conditions, while the meaning is not different.