妙法蓮華經玄義 1.212

1.212

文中處處皆有此意，不能具引。今略引迹本兩文。〈方便品〉云：「知眾生諸行，深心之所念，過去所習業，欲性精進力，及諸根利鈍，以種種因緣，譬喻亦言辭，隨應方便說。」此豈非是四悉檀之語耶？欲者即是樂欲，世界悉檀也；性者是智慧性，為人悉檀也；精進力即是破惡，對治悉檀也；諸根利鈍即是兩人得悟不同，即是第一義悉檀也。又〈壽量品〉云：「如來明見，無有錯謬。以諸眾生，有種種性、種種欲、種種行、種種憶想分別故。欲令生諸善根，以若干因緣，譬喻言辭，種種說法，所作佛事，未曾暫廢。」種種性者，即是為人；種種欲者，即是世界；種種行者，即是對治；種種憶想分別，即是推理轉邪憶想得見第一義。兩處明文，四義具足，而皆言為眾生說法，豈非四悉檀設教之明證也！

This meaning exists everywhere in the text, and cannot be cited in full. Now I shall briefly cite two passages from the trace and the original source. The chapter on "Expedient Means" states: "Knowing the various practices of sentient beings, the thoughts deep within their minds, their karmic habits of the past, their desires, natures, and powers of energetic striving, as well as the sharpness and dullness of their faculties, through various causes and conditions, parables, and phrases, I preach expediently in accordance with what is fitting." How could these not be words of the four siddhāntas? "Desire" is fondness and desire: the mundane siddhānta; "nature" is the nature of wisdom: the individual-adaptation siddhānta; "power of energetic striving" is destroying evil: the therapeutic siddhānta; and "sharpness and dullness of faculties" means the difference between how the two types of persons attain awakening: the paramārtha-siddhānta. Furthermore, the chapter on "The Lifespan" states: "The Tathāgata sees clearly without error. Because sentient beings have various natures, various desires, various practices, and various conceptual discriminations, wishing to cause them to produce good roots, by means of a number of causes and conditions, parables, and phrases, he expounds the Dharma in various ways, and the buddha-work he performs has never ceased for a moment." "Various natures" is the individual-adaptation; "various desires" is the mundane; "various practices" is the therapeutic; and "various conceptual discriminations" is examining principle to transform false thoughts and attain the sight of the paramārtha. In both passages of explicit text, the four meanings are fully complete, and both say that he expounds the Dharma for the sake of sentient beings; how could this not be clear evidence for the four siddhāntas establishing the teachings!