金光明經文句記 5.127

5.127

六、別示歸敬。問：《大經》中說「功德姊主、黑暗妹隨，有智主人二俱不受。」今令奉供與彼大違，兩經所談如何和會？答：尊經設法取捨多塗，大權垂形表報非一。彼對黑闇，表生必死，四相相隨；此對大辯，表福資智，二嚴互顯也。四相是過，寧不雙驅？二嚴是功，理合俱進。有智之福，生死自亡；有福之智，菩提可證。今為說聽金光明典，故藉天資所須之物。須知今用雙亡生死，弘經之心感功德天，所獲資財離我我所。姊尚不著，妹豈能來？此為弘經，彼專修觀，用捨論益，去留豈同？又如國王大臣官長，《法華》令離、《涅槃》令近，故知設法各有異門，豈以彼經難今所說？

Sixth, separately showing refuge and reverence. Question: The Great Sūtra says: "The elder sister Guṇadevatī [Śrī] governs, and the younger sister Darkness [Kālarātrī] follows; a wise master accepts neither." Now commanding people to make offerings directly contradicts that; how are the two sūtras to be reconciled? Answer: The honored sūtras establish dharmas with many approaches of accepting and rejecting, and the great provisional manifestations reveal diverse retributions. There, paired with Darkness, she symbolizes that birth must lead to death and that the four characteristics follow one another; here, paired with Great Eloquence, she symbolizes merit assisting wisdom, the two adornments mutually manifesting. The four characteristics are faults—how could they not both be driven away? The two adornments are merits—by principle they should advance together. Merit accompanied by wisdom naturally eradicates birth and death; wisdom accompanied by merit can realize bodhi. Now, for the sake of explaining and listening to the scripture of the Golden Light, one relies on the goddess to supply the necessary requisites. One must know that the present application extinguishes both birth and death; the mind that propagates the sūtra moves Guṇadevatī, and the resources acquired are free from self and what belongs to self. If one does not even grasp at the elder sister, how could the younger sister come? Here it is for propagating the sūtra, whereas there it is exclusively for cultivating contemplation; when discussing benefit through application and rejection, how could their discarding and retaining be the same? Furthermore, as with kings, ministers, and officials, the Lotus Sūtra orders one to avoid them, whereas the Nirvāṇa Sūtra orders one to draw near them; therefore we know that the established dharmas each have different approaches. How could one use that sūtra to challenge what is said here?