妙法蓮華經玄義 6.6

6.6

二、明四悉檀帖釋者，機應各有三義，即四悉檀意也。若微以釋機，赴以釋應者，是赴樂欲之心也。何但心善可生名之為欲，如草木無心，亦稱可生、欲生、將生，故知赴此善生，是隨樂欲，即世界悉檀明機應也。若關以釋機，對以釋應，更相對當。以悲對其苦機、以慈對其善機者，即是隨對治悉檀以明機應也。次以宜釋機，以應釋應者，即是為人、第一義也。宜以如此等法，與其機感相宜，宜生事善，即為人悉檀；宜生理善，即是第一義悉檀也。

Second, clarifying the correlation with the four siddhāntas: capacity and response each have three meanings, which correspond precisely to the intent of the four siddhāntas. If one explains capacity as subtlety and response as going to meet, this is going to meet their wishing and desiring mind. Why should only the arising of mental goodness be called desire? Even plants and trees, though mindless, are said to be capable of growing, desiring to grow, and about to grow. Therefore we know that going to meet this arising of goodness accords with their wishing and desiring; this is clarifying capacity and response through the worldly siddhānta. If one explains capacity through connection/concern and response through counterpart, they mutually match one another: matching their capacity of suffering with compassion, and matching their capacity of goodness with loving-kindness; this is clarifying capacity and response according to the diagnostic siddhānta. Next, explaining capacity through suitability and response through accordance corresponds to the individual and paramārtha [siddhāntas]. Being suited for such dharmas accords with the stimulus of their capacity: being suited for the arising of phenomenal goodness is the individual siddhānta; being suited for the arising of noumenal goodness is the paramārtha siddhānta.