[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華玄義釋籤](https://indike.org/pramana/in.bauddha.taisho.1717) › 5.29 # 法華玄義釋籤 5.29 法華玄義釋籤 5.29 - **Language:** Classical Chinese ### [5.29](https://indike.org/pramana/in.bauddha.taisho.1717.5.29) 正釋中文自為四，初明生滅四諦者又為五：初立名所從，次「然苦集」下明立四所以，三「雜心」下釋相，四「次第」下明安立次第，五「聖者」下釋名。近代章疏皆釋名居初，次出體辨相；此一家立義不以釋名等為要，但在立意所以、得經宗要、明觀行所歸。若釋餘經當機說法，一處一會一門一行隨稟隨入，並益並當，故若諦若緣若度若品當文咸會；若依《法華》，凡銷一義皆混一代，窮其始末、施開廢等、教觀之相，是則說者真得《法華》之正教，行者真得此經之正理，教行相循佛旨斯在，故一一義下皆先分別，次明開顯，次約觀心，如此釋經方名弘教。 > The text of the correct explanation itself has four \[sections\]. First, explaining the four truths of arising and cessation has five parts: first, what the establishing of the names derives from; next, from 'However, suffering and accumulation' onwards, clarifying the reason for establishing four; third, from 'Za xin' onwards, explaining the characteristics; fourth, from 'Sequential order' onwards, clarifying the sequence of establishment; fifth, from 'Noble' onwards, explaining the name. Recent commentaries and sub-commentaries all place the explanation of names first, and next elucidate the essence and distinguish the characteristics; this lineage's establishment of doctrine does not consider explaining names and such to be essential, but lies rather in the intent and reason for establishment, grasping the essential purport of the sūtra, and making clear that to which contemplative practice returns. If explaining other sūtras, the teaching is spoken according to the specific audience: in one place, in one assembly, one gateway, one practice, they receive and enter according to their capacity, all benefiting and being appropriately matched; therefore, whether truths, conditions, perfections, or chapters, all are integrated in the text itself. But if one relies on the Lotus Sūtra, whenever a single meaning is analyzed, it blends the entire period of teaching, probing its beginning and end, the characteristics of teaching and contemplation—such as applying, opening, and discarding; this being so, the speaker truly attains the correct teaching of the Lotus Sūtra, and the practitioner truly attains the correct principle of this sūtra. Teaching and practice accord with each other, and the Buddha's intent resides right here. Therefore, under each and every meaning, there is first differentiation, next clarifying the opening and revealing, and next treating it in terms of contemplating the mind; only when explaining the sūtras in this manner can it be called propagating the teaching. > — English (machine translation) (machine translation) - [Previous: 5.28](https://indike.org/pramana/in.bauddha.taisho.1717.5.28) - [Next: 5.30](https://indike.org/pramana/in.bauddha.taisho.1717.5.30) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1717.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1717~en-mt.5.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.5.29](https://indike.org/pramana/in.bauddha.taisho.1717.5.29) · Pramāṇa