金光明經玄義 1.39

1.39

第五、當體得名者，有師云：真諦無名、世諦有名，寄名名於無名，假俗而談真爾。《成論》云「無名相中假名相說。」今反此義，俗本無名，隨真立名。何者？如劫初廓然，萬物無字。聖人仰則真法、俯立俗號，如理能通，依真以名道；如理尊貴，依真以名寶；如理能該羅，依真以名網。如理能超應，依真以名響。《華嚴》中云「耕田轉耒、衣裳、作井，皆聖人所為。」《大經》云「世諦但有名無實義，第一義諦有名有實義。」以此而推，真諦有名更何所惑？龍樹四依菩薩，隨義理為立名字，義即第一義，理即如理也。《淨名》云「從無住本立一切法。」經論咸然，豈可不信。今言法性之法可尊可貴，名法性為金。此法性寂而常照，名為光。此法性大悲，能多利益，名為明。即是金光明之法門也。菩薩入此法門，從法為名，即是金光明菩薩。佛究竟此法門，即有金焰光明如來、金百光明照藏如來等。若爾，何故名釋迦？釋迦此有通別名。從通即名金光明，允同諸佛；從別即受釋迦之稱爾。故〈讚佛品〉云「如來之身，金色微妙，其明照曜。」曜即是光，此是讚佛法體，非讚世金也。當佛法性為金，非借世金也。〈三身品〉云「與諸佛同體、與諸佛同意、與諸佛同事。」同體者，是同法性金也。同意者，同法性光也。同事者，同法性明也。故《華嚴》云「一切諸如來，同共一法身。一身一智慧，力無畏亦然。」一身即是同金，智慧即是同光，力無畏即是同明。於一法體，三義具足，非假世金寄況佛法。故樹神云：「無量大悲，宣說如是妙寶經典。」當體並是妙寶，此寶具足光明，非借世金以譬法也。

Fifth, as for deriving the title according to the intrinsic nature: Some teachers say that the ultimate truth is nameless while conventional truth has names; one imputes a name to the nameless, borrowing the conventional to speak of the true, that is all. The *Tattvasiddhi-śāstra* says: 'Within the absence of names and characteristics, one speaks by means of provisional names and characteristics.' Now, contrary to this view, the conventional is originally nameless, and its names are established following the ultimate. Why so? Just as at the beginning of the kalpa it was vast and empty, with the myriad things having no designations, the sages looked up to take the ultimate dharma as their model and looked down to establish conventional designations. Accordance with the principle can provide passage; relying on the ultimate, it is named a 'path.' Accordance with the principle is revered and precious; relying on the ultimate, it is named a 'jewel.' Accordance with the principle can encompass and gather; relying on the ultimate, it is named a 'net.' Accordance with the principle can transcendently respond; relying on the ultimate, it is named an 'echo.' The *Avataṃsaka* states: 'Tilling fields, turning plows, making garments, and digging wells were all done by sages.' The *Mahāparinirvāṇa-sūtra* says: 'Conventional truth has only names without real referents; the primary truth has both names and real referents.' Inferring from this, the ultimate truth has names—what doubt could there still be? Nāgārjuna was a bodhisattva of the four reliances who established names and designations in accord with principles and reality: 'principles' being the primary truth, and 'reality' being accordance with the principle. The *Vimalakīrti-nirdeśa* says: 'From the foundation of non-abiding all dharmas are established.' Sūtras and treatises all agree on this; how could one not believe it? Now we say that the dharma of dharmatā is venerable and precious, so dharmatā is named 'gold.' This dharmatā is tranquil yet ever-illuminating, so it is named 'light.' This dharmatā has great compassion and can bring vast benefit, so it is named 'radiance.' This is precisely the Dharma-gate of Suvarṇaprabhāsa. When a bodhisattva enters this Dharma-gate, they take their name from the Dharma: they are a 'Suvarṇaprabhāsa Bodhisattva.' When a buddha perfects this Dharma-gate, there are the Tathāgata Suvarṇaprabhāsajvāla, the Tathāgata Suvarṇaśataprabhāsaprabhātejo-garbha, and so forth. If so, why is [the Buddha] named Śākyamuni? Here Śākyamuni has general and specific names. From the general, he is named Suvarṇaprabhāsa, in full accord with all buddhas; from the specific, he merely receives the appellation of Śākyamuni. Therefore, the 'Chapter of Praise of the Buddha' says: 'The body of the Tathāgata is of wondrous golden color, its radiance shining brightly.' 'Brightness' is precisely 'light.' This is praising the Dharma-substance of the Buddha, not worldly gold. The Buddha's dharmatā itself is gold; it does not borrow worldly gold. The 'Chapter on the Trikāya' says: 'Possessing the same substance as all buddhas, possessing the same intention as all buddhas, possessing the same activity as all buddhas.' Possessing the same substance is the same dharmatā-gold. Possessing the same intention is the same dharmatā-light. Possessing the same activity is the same dharmatā-radiance. Therefore the *Avataṃsaka* says: 'All Tathāgatas share one single dharmakāya; one body, one wisdom, and the powers and fearlessnesses are likewise so.' The one body is precisely the same gold; wisdom is the same light; the powers and fearlessnesses are the same radiance. Within a single Dharma-substance, the three meanings are fully complete; it does not borrow worldly gold to figuratively express the Buddhadharma. Therefore the tree goddess said: 'With immeasurable great compassion, you proclaim such a wondrous jewel scripture.' Their intrinsic natures are all wondrous jewels, and this jewel is fully endowed with light and radiance; it does not borrow worldly gold to serve as an analogy for the Dharma.