法華玄義釋籤 2.92

2.92

As for the next question: if one uses the four siddhāntas of the Da zhidu lun to interpret the five chapters of the Large Perfection of Wisdom Sūtra, that may well be so; but how can they be applied to the Lotus Sūtra? Since coarse and subtle are distinct, where is the sense of their application? The Madhyamaka-śāstra provides a general explanation; applying it would be correct—why not use it? In the answer, [the text] first explains the meaning of the four siddhāntas, and then turns to employ that general explanation to explain the present meaning. The phrase "middle contemplation" means the contemplation within contemplation, called the middle contemplation; thus what is contemplated is used to explain the substance, and the causes and effects of the contemplating [mind] are used to explain the gist. The reason for citing the Yingluo [jing] to help explain the treatise is that the sense of refutation and establishment is identical to the sense of function; benefiting sentient beings fully requires both refutation and establishment, which is also identical to function. From "Treatises have..." onward, it next cites the intent of the treatise as being identical with the sūtra, separately using three words to explain the three chapters. Next, from "middle contemplation" onward, it takes the three words collectively to explain the title; the text lacks the doctrinal characteristics. The doctrinal characteristics are merely the differentiation of the preceding four meanings; reflecting upon it makes this knowable, so it is not separately explained. Further using the treatise's four phrases to explain it is because the treatise's title is general; hence within the general title the three contemplations are contained, fully as in the sense of refuting the old masters in the fifth fascicle of the Zhiguan. The two treatises directly explain the five chapters; the sūtras merely help to establish them.