妙法蓮華經玄義 1.166

1.166

三、釋成者，四悉檀，是龍樹所說；四隨，《禪經》佛所說。今以經成論，於義彌明。所謂隨樂欲、隨便宜、隨對治、隨第一義。樂欲從因得名，世界從果立稱。《釋論》云：「一切善惡，欲為其本。」《淨名》云：「先以欲鉤牽，後令入佛道。」佛經舉脩因之相，論明得果之相。舉隨樂欲，釋成世界悉檀也。隨便宜者，隨行人所宜之法。各各為人者，是化主鑒機，照其可否。《論》云：「於一事中，或聽、或不聽，宜聽、不宜不聽。」如金師子宜數息，浣衣子宜不淨。《經》舉行者之堪宜，《論》明化主之鑒照，以釋成也。餘兩種，經論名義同（云云）。

Third, explaining and completing [the meaning]: the four siddhāntas were spoken by Nāgārjuna; the four conformities were spoken by the Buddha in the Dhyāna-sūtra. Now, using the sūtra to complete the treatise makes the meaning ever clearer. They are what are called: conforming to joy and desire, conforming to suitability, conforming to counteraction, and conforming to the primary meaning. 'Joy and desire' derives its name from the cause; 'worldly' establishes its designation from the effect. The Treatise says: 'For all good and evil, desire is the root.' The Vimalakīrti-sūtra says: 'First lead them on with the hook of desire, and afterward cause them to enter the Buddha's Path.' The Buddha's sūtra raises the marks of cultivating causes, while the treatise clarifies the marks of obtaining effects. Raising 'conforming to joy and desire' explains and completes the worldly siddhānta. 'Conforming to suitability' means conforming to the Dharma suitable for practitioners. 'Individually for persons' is the transforming master appraising capacities, illuminating what is permissible and what is not. The Treatise says: 'Regarding a single matter, sometimes it is permitted and sometimes it is not permitted; it is suitable to permit it, or it is suitable not to permit it.' For example, for the son of a goldsmith it is suitable to count the breaths, while for the son of a washerman it is suitable to [contemplate] impurity. The sūtra raises what is suitable for the practitioner, and the treatise clarifies the discernment of the transforming master, thereby explaining and completing it. For the remaining two types, the names and meanings in the sūtra and the treatise are identical (and so forth).