金光明經文句記 1.158

1.158

二、「今明」下，今定敘名。標三顯一非全乖理，故云當然。其如分文自有次句，的以中道而為經王，正是敘體。何須初句兼於宗用而敘體耶？學者應知敘名之句據上附文，釋三字名非從喻立，乃是直名深廣法性，以佛正遊此之法性便即唱云：「是金光明，諸經之王。」不名法性，是之一字為指何耶？智者深見經之微旨，故立附文及當體釋。證於附文，先引此句云「創首標名，彌為可信。」既前附文特出此意，今釋敘名不更顯示。

Second, from "now it is clarified" onward, our own determination setting forth the name. Indicating the three to reveal the one is not entirely contrary to principle; hence it says "of course." However, in dividing the text, there is naturally the next phrase, which precisely takes the Middle Way to be the king of sūtras, which is truly setting forth the substance. Why would the first phrase need to combine with gist and function to set forth the substance? Practitioners should know that the phrase setting forth the name is based on following the text above; explaining the three-character name is not established from metaphor, but is directly naming the deep and vast Dharma-nature. Because the Buddha was precisely roaming in this Dharma-nature, he immediately proclaimed: "This golden radiance is the king of all sūtras." If it did not name the Dharma-nature, what would the single character "this" refer to? Zhiyi deeply saw the subtle purport of the sūtra, and therefore established both the explanation following the text and the explanation based on the essence itself. In verifying [the explanation] following the text, he first cited this phrase, saying: "Indicating the name at the very beginning is all the more reliable." Since the earlier [explanation] following the text specifically brought out this meaning, the present explanation setting forth the name does not reveal it again.