華嚴經內章門等雜孔目章 3.16

3.16

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.