妙法蓮華經玄義 1.184

1.184

八、明四悉檀權實者，四諦各辨四悉檀者，此通途說耳。《釋論》云：「諸經多說三悉檀，不說第一義」者，此指三藏。三藏多說因緣生生事相，滅色取空，少說第一義。就三藏菩薩，但約三悉檀明四，若就佛即具四。雖爾，終是拙度，權逗小機也。若通教四諦明四悉檀，體法即真，其門則巧故。《釋論》云：「今欲說第一義悉檀故，說《摩訶般若波羅蜜經》。」就佛、菩薩，皆得有四；而約方便真諦以明悉檀，猶屬權也。若別教四諦明四悉檀，約於中道，此意則深；而猶是歷別，別相未融，教道是權，此則非妙。今圓教四諦明四悉檀，其相圓融，最實之說。故四悉檀，是實、是妙。

Eight: clarifying the provisional and the real of the four siddhāntas. Discerning the four siddhāntas with respect to each of the four truths is only a general discourse. When the *Commentary* says: "The sūtras mostly preach the three siddhāntas and do not preach the paramārtha," this refers to the Tripiṭaka. The Tripiṭaka mostly preaches the phenomenal characteristics of the origination of origination through causes and conditions, annihilating form to reach emptiness, and rarely preaches the paramārtha. With regard to the bodhisattvas of the Tripiṭaka, they explain the four only in terms of the three siddhāntas; with regard to the Buddha, he possesses all four. Even so, it remains a clumsy crossing, provisionally according with lesser capacities. If the four truths of the shared teaching clarify the four siddhāntas, comprehending that dharmas are identical to the true, its gate is skillful. Therefore the *Commentary* says: "Now, wishing to preach the paramārtha-siddhānta, the *Mahāprajñāpāramitā-sūtra* is preached." With regard to both Buddha and bodhisattvas, both can have all four; yet clarifying the siddhāntas in terms of the expedient true truth still belongs to the provisional. If the four truths of the distinctive teaching clarify the four siddhāntas, they refer to the Middle Way, and this meaning is profound; yet it is still sequential, its distinctive characteristics not yet merged, and the path of teaching is provisional, so this is not wondrous. Now, when the four truths of the perfect teaching clarify the four siddhāntas, their characteristics are perfectly fused, the most real exposition. Therefore the four siddhāntas are real and wondrous.