金光明經文句記 5.236

5.236

二、「天者」下，答示，二：初、正示。方等所說，豈有一事不本於理？如向〈散脂〉翻為密者，常所稱呼，豈知召於祕妙三法？今於此典自敘密名十五句義，斯乃委彰世名之本。此之〈正論〉，是梵王說梵王之本。諸經開為法身菩薩，法身菩薩隨所住處是常寂光，以身例口，隨有所說無非祕藏。今之〈正論〉既金光明而為其本，豈可末事暫乖本理？水波金器本末同時，以金光明具世間法，故即世名而可示本。自此為二：初、明末即於本，二：

Second, from "Heaven" onward, answering and pointing it out, in two: first, directly pointing it out. Among what is taught in the Vaipulya, could there be even a single phenomenon not rooted in principle? Just as earlier Samjñāya was translated as 'secret'—though people constantly call it out, how could they know it summons the three secret and wondrous dharmas? Now in this scripture, the fifteen lines of meanings of the secret names are narrated by oneself; this precisely details and manifests the source of worldly names. This Treatise on Correct Governance is the King of the Brahmā Heaven speaking of the source of the Brahmā King. The various sūtras disclose him to be a dharmakāya bodhisattva; wherever a dharmakāya bodhisattva abides, that is the Light of Constant Serenity. Extrapolating from the body to the mouth, whatever he speaks is nothing other than the secret treasury. Since the present Treatise on Correct Governance takes the Suvarṇaprabhāsa as its source, how could secondary phenomena ever deviate from the fundamental principle? Water and waves, or gold and vessels, are simultaneous in their source and branches. Because the Suvarṇaprabhāsa is complete with mundane dharmas, one can directly point out the source through worldly names. From here it is divided into two: first, clarifying that the branches are identical with the source, in two: