[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) › [金光明經玄義](https://indike.org/pramana/in.bauddha.taisho.1783) › 1.9 # 金光明經玄義 1.9 金光明經玄義 1.9 - **Language:** Classical Chinese ### [1.9](https://indike.org/pramana/in.bauddha.taisho.1783.1.9) 言通別者，夫教有通別，依教明行。行有通別，從行顯理。理有通別，且置行理，但明教通別者。夫理無名字，名字名理。如虛空無丈尺，丈尺約虛空。《天王般若》云「總持無文字，文字顯總持。」若從能顯之文字，是名則通。若從能顯之所以，此名則別。云何為通？如聖所說一經、一時、一處、一部、一偈、一句、一言皆是文字，從此文字通稱為經。云何為別？別則有四：一、令世諦不亂，歡心悅耳。二、逗化所宜，開發宿善。三、對其業障，令惡滅罪除。四、點示道理，霍然妙悟。悅宜對悟，各各所以，其致不同，稱之為別。譬如鹽梅相和成種種滋味，組織交橫成種種文繡。從別所以，故有「金光明」三字，標今教異於諸教。從通文言，故有「經」之一字，眾經通稱也。今經通別合標，故言金光明經。 > Concerning “general and specific”: the teaching has general and specific, and based on the teaching practice is clarified. Practice has general and specific, and through practice principle is revealed. Principle has general and specific. Setting aside practice and principle for now, I shall clarify only the general and specific of the teaching. Principle has no names or characters; names and characters name the principle. It is like empty space having no feet or inches; feet and inches are measured against empty space. The \*Devendrarāja-prajñāpāramitā\* says: “Dhāraṇī is without letters; letters reveal dhāraṇī.” If viewed from the letters that are able to reveal it, this name is general. If viewed from the reason why they are able to reveal it, this name is specific. What is the general? Whatever is spoken by the sage—a sūtra, a time, a place, a division, a verse, a phrase, a single word—all are letters; from these letters, they are generally referred to as “sūtra.” What is the specific? The specific has four aspects: first, causing conventional truth not to be disordered, pleasing the heart and delighting the ear; second, according with what is suitable for transformation, developing past roots of goodness; third, countering karmic hindrances, causing evil to be eradicated and sins eliminated; fourth, pointing out the principle, bringing about swift and wondrous awakening. Delighting, suiting, countering, and awakening—each has its own reason, and their purports are different, which is termed “specific.” It is like mixing salt and plum to produce various flavors, or crisscrossing warp and weft to produce various embroideries. Following the specific reason, there are the three characters “Suvarṇaprabhāsa” (Gold-Light-Brilliance), which mark the present teaching as distinct from other teachings. Following the general words, there is the single character “sūtra,” which is the general designation for all sūtras. In the present sūtra, the general and specific are designated together, and hence it is called the \*Suvarṇaprabhāsa-sūtra\*. > — English (machine translation) (machine translation) - [Previous: 1.8](https://indike.org/pramana/in.bauddha.taisho.1783.1.8) - [Next: 1.10](https://indike.org/pramana/in.bauddha.taisho.1783.1.10) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1783.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1783~en-mt.1.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1783.1.9](https://indike.org/pramana/in.bauddha.taisho.1783.1.9) · Pramāṇa