[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) › [金光明經文句記](https://indike.org/pramana/in.bauddha.taisho.1786) › 1.41 # 金光明經文句記 1.41 金光明經文句記 1.41 - **Language:** Classical Chinese ### [1.41](https://indike.org/pramana/in.bauddha.taisho.1786.1.41) 初、列釋異名。凡有六名，皆上句標名、下句釋義。印定義者，以如是等文如世符印，見此冠首知是佛經。故《大論》云「非但我法如是，三世佛經初亦然。」為通名作本者，金口所談皆安如是，故通名經。經後序者，結集時在說經後故。經前序者，以佛遺囑令安經首故。《大論》云「佛將涅槃，阿難問佛：『一切經首當作何語？』佛答阿難：『應云如是我聞一時佛在某方某國與某大眾。』」破邪序者，以一切外經皆以阿漚二字冠首。阿之言無、漚之言有，以其所計此二為本，顯於部內不出有無，故立如是，對破邪執不如不是。證信序者，《大論》云「何以不直說般若而說住王舍城？答：說時方人，令人信故。」 > First, listing and explaining the different names. There are six names in all, each having its name marked in the upper phrase and its meaning explained in the lower phrase. 'Meaning of stamping and confirming': because phrases such as 'Thus' are like worldly tallies and seals; seeing this at the head, one knows it is a Buddhist sūtra. Therefore, the \*Mahāprajñāpāramitopadeśa\* states: 'Not only is my Dharma thus; the beginning of the sūtras of the Buddhas of the three periods is also so.' 'Serving as the source for general names': because what was spoken from the golden mouth always has 'Thus' placed at the start; hence they are generally named 'sūtra'. 'Preface after the sūtra': because at the time of compilation, it came after the expounding of the sūtra. 'Preface before the sūtra': because the Buddha's bequeathal instructed it to be placed at the head of the sūtra. The \*Mahāprajñāpāramitopadeśa\* states: 'When the Buddha was about to enter nirvāṇa, Ānanda asked the Buddha: "What words should be placed at the head of all sūtras?" The Buddha answered Ānanda: "You should say: 'Thus have I heard: at one time the Buddha was in such-and-such a place, in such-and-such a country, together with such-and-such a great assembly.'"' 'Preface that refutes heresy': because all non-Buddhist scriptures place the two syllables \*a\* and \*oṃ\* at their head. The word \*a\* means nonexistence, and the word \*oṃ\* means existence; taking what they grasp as these two as the root, it reveals that within their texts they do not go beyond existence and nonexistence. Therefore, 'Thus' (\*ru-shi\*) is established to refute their heretical attachments as not thus and not right. 'Preface that verifies faith': the \*Mahāprajñāpāramitopadeśa\* states: 'Why not expound prajñā directly, instead of saying "dwelling in Rājagṛha"? Answer: expounding the time, place, and persons causes people to have faith.' > — English (machine translation) (machine translation) - [Previous: 1.40](https://indike.org/pramana/in.bauddha.taisho.1786.1.40) - [Next: 1.42](https://indike.org/pramana/in.bauddha.taisho.1786.1.42) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1786.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1786~en-mt.1.41) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1786.1.41](https://indike.org/pramana/in.bauddha.taisho.1786.1.41) · Pramāṇa