妙法蓮華經玄義 1.174

1.174

復次，用別、圓兩種四悉檀說十二部經者，是起華嚴教也。但用一番四悉檀說十二部經者，是起三藏教也。若用四番四悉檀說十二部經者，是起方等教也。若用三番四悉檀說十二部經者，是起般若教也。若但用一番四悉檀說十二部經者，是起法華教也。《大論》云：「四悉檀攝十二部經」，其義如是。《地持》云：「菩薩入摩得勒伽，造不顛倒論，為令正法得久住禪而作論也。」菩薩住是禪，觀眾生於佛去世後，根、緣不同，作論通經。天親用兩番四悉檀造《地論》，通華嚴。舍利弗用初番四悉檀造《毘曇》，五百羅漢造《毘婆沙》，通三藏，見有得道意也。訶黎跋摩亦用初番四悉檀造《成實論》，通三藏，見空得道意也。迦栴延亦用初番四悉檀造《毘勒論》，通三藏，見空有得道意也。龍樹用四番四悉檀造《中論》，三番正通大乘，一番傍通三藏。彌勒用二番四悉檀造《地持》，通華嚴。無著亦用二番四悉檀造《攝大乘》。龍樹用三番四悉檀造《大智度》，通《大品》。天親用一番四悉檀，通《法華》。世人傳，天親、龍樹各作《涅槃論》，未來此土，準例可知。又，五通神仙種種諸論，釋天善論，大梵出欲論，皆用初番悉檀，方便利益意也。《書》云：「文行誠信，定禮刪詩，垂裕得昆。」即世界也。「官人以德，賞延于世。」即為人也。「叛而伐之，刑故無小。」即對治也。「政在清靜，道合天心，人王無上。」即是世間第一義悉檀也。

Furthermore, using both the distinctive and perfect sets of the four siddhāntas to expound the twelve divisions of scripture gives rise to the Avataṃsaka teaching. Using only one set of the four siddhāntas to expound the twelve divisions of scripture gives rise to the tripiṭaka teaching. If one uses four sets of the four siddhāntas to expound the twelve divisions of scripture, it gives rise to the vaipulya teaching. If one uses three sets of the four siddhāntas to expound the twelve divisions of scripture, it gives rise to the prajñā teaching. If one uses only one set of the four siddhāntas to expound the twelve divisions of scripture, it gives rise to the Lotus teaching. *The Great Commentary* says: "The four siddhāntas encompass the twelve divisions of scripture"; its meaning is just this. The *Bodhisattvabhūmi* states: "Bodhisattvas enter the mātṛkā and compose treatises free of delusion, doing so in the dhyāna that causes the correct Dharma to abide long." Bodhisattvas abide in this dhyāna, observe the differing capacities and conditions of sentient beings after the Buddha's passing, and compose treatises to illuminate the sūtras. Vasubandhu used two sets of the four siddhāntas to compose the *Daśabhūmika-śāstra*, illuminating the *Avataṃsaka*. Śāriputra used the first set of the four siddhāntas to compose the *Abhidharma*, and the five hundred arhats composed the *Vibhāṣā*, illuminating the Tripiṭaka with the intention of attaining the Way through seeing existence. Harivarman likewise used the first set of the four siddhāntas to compose the *Tattvasiddhi-śāstra*, illuminating the Tripiṭaka with the intention of attaining the Way through seeing emptiness. Kātyāyana also used the first set of the four siddhāntas to compose the *Peṭaka-śāstra*, illuminating the Tripiṭaka with the intention of attaining the Way through seeing both emptiness and existence. Nāgārjuna used four sets of the four siddhāntas to compose the *Mūlamadhyamakakārikā*, where three sets directly illuminate the Mahāyāna and one set collaterally illuminates the Tripiṭaka. Maitreya used two sets of the four siddhāntas to compose the *Bodhisattvabhūmi*, illuminating the *Avataṃsaka*. Asaṅga likewise used two sets of the four siddhāntas to compose the *Mahāyānasaṃgraha*. Nāgārjuna used three sets of the four siddhāntas to compose the *Dazhidulun*, illuminating the *Pañcaviṃśati*. Vasubandhu used one set of the four siddhāntas to illuminate the *Lotus*. It is traditionally said that Vasubandhu and Nāgārjuna each composed a commentary on the *Nirvāṇa-sūtra*; although they have not arrived in this land, they may be understood by analogy. Moreover, the various treatises of the five-superknowledged ṛṣis, the good treatises of Śakra Devānām-Indra, and the Great Brahmā's treatises on relinquishing desire all employ the first set of siddhāntas with the intention of provisional benefit. The *Book of Documents* says: "Refining culture, conduct, fidelity, and good faith; establishing rites and editing the Odes; bequeathing bounty to one's descendants"—this is the worldly [siddhānta]. "Appointing officials on account of virtue; extending rewards across generations"—this is [the siddhānta] for the sake of the person. "Attacking those who rebel; executing deliberate offenses without sparing the petty"—this is the antidotal [siddhānta]. "Governance rests on purity and stillness, the Way accords with Heaven's mind, and the sovereign of men is supreme"—this is the worldly paramārtha-siddhānta.