金光明經玄義 1.38

1.38

Fourth, establishing the title by relying on the sūtra text: The metaphors raised above were mostly reasoned by inference; establishing the title based on the text is clearly intelligible. Why? Inferential reasoning is distant, while relying on the text is intimate. Deducing from one's own sentiment is why it is called distant; comparing that meaning to this is why it is called remote. Spoken by the Buddha's mouth is why it is called intimate; being the very text of this sūtra is why it is called close at hand. How could one abandon the intimate and close at hand to follow the distant and remote? From the opening 'Introductory Chapter' to the end of the 'Chapter on Praising the Buddha,' if a chapter does not mention the name 'Golden Light,' it mentions the matters of Golden Light. Either a chapter mentions the name without mentioning the matters, or a chapter mentions the matters without mentioning the name, or a chapter clarifies both name and matters, or a chapter speaks solely of name or matters, or a chapter repeatedly mentions the name and repeatedly mentions the matters. Therefore we know that chapter by chapter is not empty, and section by section has it completely. For this reason, we establish the title by relying on the text. The 'Introductory Chapter' states: 'This Suvarṇaprabhāsa is the king of all sūtras'—proclaiming the title at the very outset is all the more applicable. Next, in the 'Chapter on the Lifespan,' the four buddhas gather together at Rājagṛha and emit a great radiant light, illuminating Rājagṛha and this trichiliocosm, initiating its matters. In the 'Chapter on Confession,' Ruciraketu dreams of a golden drum, exquisite and grand in shape, its light shining everywhere; when the night passes and dawn arrives, he recounts it to the Buddha. In the 'Chapter on Rejoicing,' King Suvarṇaprabhāsagarbha offers the golden drum and makes a great vow: 'May I, in future times, dream of it at night and expound it truly by day.' The 'Chapter on Emptiness' states: 'Therefore, this revered sūtra is briefly expounded'—'revered sūtra' is precisely the Suvarṇaprabhāsa. In the 'Chapter on the Four Heavenly Kings,' there are six rounds of questions and answers; in question after question the name is repeatedly stated, and in answer after answer the matter is repeatedly clarified. Moreover, when holding the censer with the hands, the incense smoke turns into an incense canopy, and the golden light not only fills this great trichiliocosm, but also pervades the buddha-lands of the ten directions (and so forth). From the 'Great Eloquence' and 'Merit' chapters downward, instances of indicating the name and raising the matters are exceedingly numerous. What Ruciraketu dreamed is the present matter of Golden Light. Suvarṇaprabhāsagarbha's vow is the past matter of Golden Light. The incense canopy pervading everywhere is the future matter of Golden Light. The name and matters of the entire work pervade the eighteen chapters. Smoke rising in one place becomes a canopy of light in the ten directions; it is not only in the present, but extends across the three times. Both name and matter are vertical and horizontal, lofty and broad, immeasurable and profoundly deep, such as this. Yet instead of using this to indicate the title, one infers metaphors through meaning without a single textual basis; employing what is non-existent by force and failing to comply with what exists—let the perceptive carefully examine this, without need for many words. Furthermore, there are many precedents in various sūtras: as the Śālistamba, Axe Handle, Elephant Step, City, and other sūtras expound their matters, pointing directly to the matters expounded to serve as the title. It is also just as expounding the matter of the rice stalk, the matter of the axe handle, the matter of the elephant's step, and so forth, is titled the sūtra matter of the Rice Stalk, Axe Handle, and Elephant Step.