[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) › [肇論新疏](https://indike.org/pramana/in.bauddha.taisho.1860) › 1.12 # 肇論新疏 1.12 肇論新疏 1.12 - **Language:** Classical Chinese ### [1.12](https://indike.org/pramana/in.bauddha.taisho.1860.1.12) 義依法顯，法既理事一源，義豈容殊？不可取於五名，計有五法，各是一義。此中以本從末唯末非本，亦一義。攝末歸本唯本非末，亦一義。若本末混融際限不分，尤一義也。若對下不遷釋之，緣會物也、本無等理也。由一義故，即遷而不遷，所以為下不遷論宗。 > Meaning is revealed through dharmas. Since dharmas have principle and phenomena from a single source, how could their meanings admit of divergence? One must not seize upon the five names and posit that there are five dharmas, each being a separate meaning. Here, following the branches from the root, there are only branches and no root—this is also a single meaning. Subsuming the branches back to the root, there is only the root and no branches—this is also a single meaning. If root and branches are fused without distinction of boundary, it is all the more a single meaning. If explained in contrast with the "Immutability" below: the concurrence of conditions is things; original non-being and the others are principle. Due to their being a single meaning, they mutate yet are immutable; therefore this serves as the main doctrine for the Wubuqian lun below. > — English (machine translation) (machine translation) - [Previous: 1.11](https://indike.org/pramana/in.bauddha.taisho.1860.1.11) - [Next: 1.13](https://indike.org/pramana/in.bauddha.taisho.1860.1.13) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1860.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1860~en-mt.1.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1860.1.12](https://indike.org/pramana/in.bauddha.taisho.1860.1.12) · Pramāṇa