華嚴經內章門等雜孔目章 3.16

3.16

今論一乘、三乘、小乘皆有宗趣，若隨機感藥病別說則有無量，今依龍樹菩薩釋般若義立四悉檀。其宗通言一切皆得成宗，即是龍樹菩薩大善巧也。四悉檀者，四者數，悉檀者宗也。一世界悉檀，世者時，界者分齊也，在一時中設教當理，名世界也；二各各為人悉檀，機宜各別，各取當聖所為故，名為人悉檀；三對治悉檀者，明其聖教，擬所當機，伏滅煩惱，名對治悉檀；四第一義悉檀者，無聞教義理事，應得伏滅煩惱生漏無漏智，即是第一義悉檀。第一義者，義中第一也。此四悉檀，猶如圓珠隨方皆應，悉檀之義亦復如是。又有四悉檀印：一苦、二無常、三無我、四寂靜。前四據益，後四據道理，是名悉檀多。隨大小乘、因果、漏無漏，若理若事一切皆應，宜可知之。餘義如別章。

Now discussing the Ekayāna, Triyāna, and Hīnayāna, each has its central tenets. If expounded distinctly according to medicines and illnesses suited to capacities, they are immeasurable. Now, relying on Bodhisattva Nāgārjuna's explanation of the meaning of prajñā, four siddhāntas are established. Regarding its tenets, speaking generally, all can establish tenets, which is precisely Bodhisattva Nāgārjuna's great skill-in-means. Regarding the four siddhāntas: 'four' is the number; 'siddhānta' is tenet. First, the worldly siddhānta: 'world' means time, and 'realm' means demarcation; within a single time setting forth teachings that correspond to principle is called the worldly [siddhānta]. Second, the individual siddhānta: capacities and suitabilities are each distinct, each taking what is appropriate to what the sage performs, hence called the individual siddhānta. Third, the therapeutic siddhānta: clarifying that the noble teachings, targeting the corresponding capacity, subdue and eliminate afflictions, hence called the therapeutic siddhānta. Fourth, the ultimate truth siddhānta: without hearing teaching, meaning, principle, or phenomena, one should attain the subduing and elimination of afflictions and generate leaking and leak-free cognition; this is the ultimate truth siddhānta. 'Ultimate truth' means the foremost among meanings. These four siddhāntas are like a round jewel, responding in every direction; the meaning of siddhānta is also like this. Furthermore, there are the four siddhānta-seals: first, suffering; second, impermanence; third, non-self; fourth, quiescence. The former four are based on benefit; the latter four are based on truth and principle; these are called the siddhāntas. In accord with great and small vehicles, cause and fruit, with outflows and without outflows, whether principle or phenomena, all correspond; this should be known. The remaining meanings are as in the separate chapter.