金光明經文句記 1.45

1.45

二、「此之」下，以四悉判。今明聖法若多若少、若總若別無非感應，感應不出四種悉檀。前判次序六種名義，是總是多；今判六事一一感應，是別是少。故如是二字，諸師異釋。今天台師用四悉檀而會釋之，各得如來感應一意，豈同世諍是一非諸？舊解二字雖對文理，不分大小其語通總，又無生善三益之相，但得授受不謬之益，故屬世界也。肇師雖有會理之言，亦不簡真俗，但生信順資稟之善，故屬為人。真諦文理亦未分別，而論決定離增減惡，故成對治。龍樹信順雖同肇師，而言信者言是事如是，此則能彰三諦之義，是事即俗諦、如即真諦、是即中諦。此於一句巧示三諦，當第一義也。注云云者，令如向辯。

Second, from "This..." onward, evaluating with the four siddhāntas. We now clarify that whether the sacred Dharma is much or little, whether general or specific, none is not stimulus and response, and stimulus and response do not go beyond the four siddhāntas. The previous evaluation of the six kinds of names and meanings of the sequential preface was general and manifold; the current evaluation of the stimulus and response of each of the six items is specific and singular. Thus the two characters *ru-shi* ('thus') have different interpretations by various masters. Now the Master of Tiantai uses the four siddhāntas to harmonize and interpret them, each capturing one intent of the Tathāgata's stimulus and response—how could this be like worldly disputes asserting one to be right and the others wrong? Although the two characters in the previous interpretations correspond to text and principle, they do not distinguish between Mahāyāna and Hīnayāna; their language is general and all-inclusive, and moreover lacks the characteristics of the three benefits such as producing goodness; they only obtain the benefit of transmission and reception without error, and therefore belong to the worldly [siddhānta]. Although Master Zhao has statements about harmonizing with principle, he also does not differentiate between the ultimate and the conventional; he only produces the goodness of faith, compliance, and relying on instruction, and therefore belongs to the individual [siddhānta]. Paramārtha also does not distinguish between text and principle, but his discussion of certainty abandons the evils of increase and decrease, and thus constitutes the therapeutic [siddhānta]. Although Nāgārjuna's faith and compliance are the same as Master Zhao's, in stating that 'one who has faith says that this matter is thus', this can manifest the meaning of the three truths: 'this matter' is the conventional truth, 'thus' is the ultimate truth, and 'is' is the middle truth. This skillfully demonstrates the three truths in a single phrase and corresponds to the ultimate truth [siddhānta]. The note 'and so on' directs one to discriminate as above.