金光明經文句記 1.123

1.123

初、敘舊斥非。舊有二師：一云阿難。斥云：是論非經者，以佛說名經，滅後三乘弟子所作悉名論也。經云「我今當說懺悔等法」，豈懺悔法阿難說耶？豈非乖文。夢中金鼓是佛法身，以智扣之，故乃隨機說懺悔法。須知金鼓是佛真我，故云我說也。二云信相。斥云：若是信相玄敘始末，不應疑也。玄敘者，玄與懸同。

First, recounting the old [interpretations] and refuting the incorrect ones. In antiquity there were two masters: one said it was Ānanda. He is refuted thus: this would be a treatise, not a sūtra, because what the Buddha speaks is called a sūtra, whereas what the disciples of the three vehicles produce after [the Buddha's] parinirvāṇa is entirely called a treatise. The sūtra says, "I shall now expound the dharmas of repentance and so forth"—could the dharmas of repentance be spoken by Ānanda? Would this not contradict the text? The golden drum in the dream is the Buddha's Dharma-body, which is struck by wisdom, whereupon he speaks the dharmas of repentance according to capacities. One must know that the golden drum is the Buddha's true self; therefore he says, "I speak." The second said it was Ruciraketu. He is refuted thus: if it were Ruciraketu who distantly narrated the beginning and end, he ought not to have had doubts. "Distantly narrated" (xuánxù): xuán has the same sense as xuán (hanging/remote).