金光明經玄義 2.3

2.3

問：舊云，此經從譬得名。云何矯異而依文耶？答：非今就文而害於譬。若苟執譬，復害於文。義有二途，應須兩存。故前云義推疎遠，依文親近。若鈍根人以譬擬法，若利根人即法作譬。下文云「如深法性安住其中。即於是典金光明中，而得見我釋迦牟尼。」又〈空品〉云「為鈍根故起大悲心。」鈍人守指守株，寧知兔月？利人懸解不，須株指（云云）。

Question: Formerly it was said that this sūtra derives its title from an analogy. Why do you make an unconventional departure and rely on the text? Answer: It is not that taking to the text now undermines the analogy. If one rigidly clings to analogy, that in turn harms the text. The meaning has two approaches, and both should be retained. Thus it was said before that inferring by principle is distant, while relying on the text is direct. If one is of dull faculties, one figures the Dharma through analogy; if one is of sharp faculties, one takes the Dharma itself as the analogy. A passage below says: 'Like resting peacefully in the profound dharmatā, precisely within this Suvarṇaprabhāsa scripture one comes to see me, Śākyamuni.' Furthermore, the 'Chapter on Emptiness' says: 'For the sake of those with dull faculties, great compassion was aroused.' A dull person guards the pointing finger or guards the tree stump—how could they know the hare and the moon? A sharp person comprehends effortlessly and has no need of stumps or fingers (and so forth).