金光明經文句記 1.42

1.42

二、「天台」下結歸四悉。天台師者，章安對彼舊解，故稱智者為天台師。四悉檀者，悉是華音，以遍為義。檀是梵語，此翻為施。諸佛聖人常以歡喜、生善、破惡、入理四種之益遍施眾生，斯是感應之通相也。此之次序金口令安，即是應也。即被滅後一切機緣，即是感也。而其一序有六名義，其意如何？今以四種悉檀收之，則一一名義皆有所歸也。故初二二名是世界益施眾生也，三四二名屬於為人，第五破邪是對治法，第六信理屬第一義。此四既未判於深淺，即當四教各具四也。

Second, from "Tiantai..." onward, concluding by subsuming them under the four siddhāntas. 'Master of Tiantai': Zhang'an, in contrast to those previous explanations, therefore called Zhizhe the 'Master of Tiantai'. 'Four siddhāntas': *xi* is the Chinese sound, with the meaning of universality. *Tan* (dāna) is a Sanskrit word, translated here as bestowal. The Buddhas and sages constantly bestow universally upon sentient beings the four kinds of benefit—joy, producing goodness, destroying evil, and entering principle; this is the general characteristic of stimulus and response. That this sequential preface was ordered by the golden mouth to be placed [at the head] is indeed the response. Reaching all conditions of capacity after his extinction is indeed the stimulus. But as for one preface having six names and meanings, what is the intent? Now, if we gather them under the four siddhāntas, then each and every name and meaning has that to which it belongs. Thus the first two names are the worldly benefit bestowed upon sentient beings; the third and fourth names belong to the individual; the fifth, refuting heresy, is the therapeutic method; and the sixth, faith in principle, belongs to the ultimate truth. Since these four have not yet been evaluated in terms of depth and shallowness, they correspond to each of the four teachings possessing all four.