華嚴五十要問答 2.32

2.32

問：大論教中明四宗義，義相云何？答：西域名悉檀，此翻名宗。悉檀有四：一世界悉檀，世者時，界者分界也。理法起於時分，故名世界悉檀。二各各為人悉檀，據機欲上下，成彼所說正理分齊，故名為人悉檀。三對治悉檀，據惑明治，勝沈在用，約用顯治分齊，故名對治悉檀。四第一義悉檀者，總攝一切十二部經八萬法藏等，皆是真實無相違背，順理中極，名第一義悉檀。云何名世界悉檀義？有法從因緣和合故有，無別性，譬如車，轅軸輻輞等和合故有，無別車也。人亦如是，五眾和合故有，無別人等也。世界故有，第一義故無，以五眾因緣有故有人。譬如乳色香味觸因緣有故，若乳實無，乳因緣亦應無。今乳因緣實有，故乳亦應有。非如一人第二頭第三手，無因緣而有假名，如是等相名為世界悉檀。云何名各各為人悉檀？觀人心行而為說法，於一事中或聽不聽。如為不信罪福墮滅見者，為說雜生世間雜觸雜受。計有我有神墮計常中者，說無人得觸得受。云何名對治悉檀？有法對治則有，實性則無。不淨觀於貪欲病中名為善對治法，於瞋恚病中不名善，非對治法。云何名第一義悉檀？諸佛辟支佛阿羅漢所行真實法不可破散。上三悉檀不通，此則通過一切，語言道斷、心行處滅，遍無所依、不示諸法，無初無中無後、不盡不壞，此名第一義悉檀。上來宗義，文在三乘，義通一乘。何以故？應法界故。法界義普成世界，總普成各各為人，總普成對治，總普成第一義。總若從門別，小乘亦得分有也。

Question: In the teaching of the Great Treatise, the doctrine of the four siddhāntas is clarified; what are its characteristics?
Answer: In the Western regions they are called siddhāntas; here this is translated as tenets (zong). There are four siddhāntas: First, the worldly siddhānta. 'World' means time, and 'boundary' means demarcated limit. Principles and phenomena arise within temporal demarcations; therefore it is called the worldly siddhānta. Second, the individual siddhānta. Based on the higher or lower capacities and desires [of beings], it establishes the scope of the correct principles taught for them; therefore it is called the individual siddhānta. Third, the therapeutic siddhānta. Based on afflictions, it clarifies remedies; whether superior or submerged lies in their application, and defining the scope of remedies in terms of application, it is therefore called the therapeutic siddhānta. Fourth, the supreme-meaning siddhānta: It comprehensively subsumes all the twelve divisions of scriptures, the eighty thousand Dharma storehouses, and so forth, all being real and non-contradictory, according with the principle to the utmost; this is called the supreme-meaning siddhānta.
What is the meaning of the worldly siddhānta? Phenomena exist due to the combination of causes and conditions; they have no separate nature. For example, a cart exists due to the combination of the shafts, axle, spokes, and felloes; there is no separate cart. A person is also like this: they exist due to the combination of the five aggregates; there is no separate person, and so forth. They exist conventionally in the world, but are non-existent in the supreme meaning; because of the causes and conditions of the five aggregates, there is a person. For example, milk exists due to the causes and conditions of color, aroma, flavor, and tactile sensation; if milk were truly non-existent, the causes and conditions of milk should also be non-existent. Now, the causes and conditions of milk truly exist, and therefore milk should also exist. It is not like a second head or a third hand on one person, which has a nominal designation without causes and conditions; such characteristics are called the worldly siddhānta.
What is the individual siddhānta? One observes the mental actions of persons and teaches the Dharma accordingly, allowing or disallowing regarding a single matter. For example, for one who lacks faith in bad and good deeds and falls into the view of annihilation, one explains varied rebirth in the world, varied contact, and varied feeling. For one who posits a self or a soul and falls into eternalism, one explains that no person obtains contact or obtains feeling.
What is the therapeutic siddhānta? When there is an antidote, a phenomenon exists; in its real nature, it is non-existent. The meditation on impurity is called a good therapeutic practice for the illness of greed and desire, but for the illness of anger it is not called good, not being a therapeutic practice.
What is the supreme-meaning siddhānta? The true Dharma practiced by the buddhas, pratyekabuddhas, and arhats cannot be broken or shattered. The above three siddhāntas are not thoroughly pervasive, but this one thoroughly pervades everything: the path of speech is cut off, the realm of mental action ceases, it is universally without support, it does not point to phenomena, it has no beginning, middle, or end, and is neither exhausted nor destroyed; this is called the supreme-meaning siddhānta.
The doctrines of tenets mentioned above: their text belongs to the triyāna, but their meaning extends to the Ekayāna. Why? Because they accord with the dharmadhātu. The principle of the dharmadhātu universally establishes the worldly, comprehensively and universally establishes the individual, comprehensively and universally establishes the therapeutic, and comprehensively and universally establishes the supreme meaning. If taken generally according to their individual gates, the Hīnayāna may also share in having them.