金光明經玄義 1.39

1.39

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.