法華義疏 5.7

5.7

經論之中或稱為譬或稱為喻，故知譬喻是眼目異名。亦得有異義者，譬者類也，喻者曉也。假借近事以況遠理，曉諸未悟謂之譬喻。《注經》云「譬以標事言心，喻以言心及事」也。但經論之內有四句不同：一、假近喻遠，如此經云「大富長者即是如來」。二、假遠喻近，如《涅槃經》云「譬如涅槃非有非無，罪亦如是非有非無」。三、以近喻近，如《中論》云「國無鍮石，譬之如金」。四者、以遠喻遠，如《大品》明云何如實際？謂如法性。以法性喻實際也。

In the sūtras and treatises, they are sometimes called pi and sometimes called yu; thus we know that pi and yu are different designations for [the same] focus. It can also be that they have distinct meanings: pi means 'to categorize', and yu means 'to clarify'. Borrowing near phenomena to illustrate distant principles and thereby clarifying matters for those who have not yet understood is called 'parable' (piyu). The Commentary states: 'Pi marks phenomena to speak of the mind; yu speaks of both the mind and phenomena.' However, within the sūtras and treatises there are four different types of propositions: First, borrowing the near to illustrate the distant, as this sūtra says: 'The great, wealthy elder is the Tathāgata.' Second, borrowing the distant to illustrate the near, as the Nirvāṇa Sūtra says: 'Just as nirvāṇa is neither existent nor non-existent, sin is also like this—neither existent nor non-existent.' Third, using the near to illustrate the near, as the Mūlamadhyamakakārikā says: 'A state without brass compares it to gold.' Fourth, using the distant to illustrate the distant, as the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra explains: 'What is it like, the limit of reality? It is said to be like the nature of phenomena.' This uses the nature of phenomena to illustrate the limit of reality.