[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) › [淨名經關中釋抄](https://indike.org/pramana/in.bauddha.taisho.2778) › 1.3 # 淨名經關中釋抄 1.3 淨名經關中釋抄 1.3 - **Language:** Classical Chinese ### [1.3](https://indike.org/pramana/in.bauddha.taisho.2778.1.3) 此名不思議人法是名。不思議真性解脫為體。不思議佛國因果為宗。不思議權實折伏為力用。不思議帶偏顯圓為教相。故今明此經。始從如是我聞終乎歡喜奉行。皆明不思議也。所以五義次第爾者。雖理絕名言。非言無以設教。故於無名之道假名相說而名以召法法以應名。是以經之指歸蘊在名內。故先標名。夫尋名得理。理即真性解脫。真性解脫即經之體也。故次出經體。體不孤致。求之有方涉行修因然後致果。故用因果為入理綱宗。行因得果。即能巧用權實。析伏攝受利益眾生。故次明力用。聖人設教隨逗根緣。根緣不一。是以教有同異。故次明教相也。 > Here, 'inconceivable person and dharma' is the title; the 'inconceivable true-nature liberation' is the substance; the 'inconceivable cause and fruition of the Buddha land' is the main purport; the 'inconceivable provisional and ultimate, subjugation and embracing' is the functional efficacy; and the 'inconceivable inclusion of the partial to reveal the perfect' is the doctrinal characteristic. Therefore, as we now clarify this sūtra, from 'Thus have I heard' at the beginning to 'rejoiced and practiced \[it\]' at the end, all of it clarifies the inconceivable. The reason why the sequence of the five meanings is like this is: although principle transcends words and speech, without words there would be no means to establish teachings; thus, regarding the Way that has no name, nominal signs are provisionally used to explain it, and names are used to summon dharmas, while dharmas correspond to names. For this reason, the ultimate destination of the sūtra is contained within the title; therefore, the title is indicated first. Now, by investigating the name one attains the principle; the principle is the true-nature liberation, and the true-nature liberation is the substance of the sūtra; therefore, the substance of the sūtra is brought out next. The substance does not come about in isolation: seeking it requires a method; one must undergo practices and cultivate causes, and only then bring about the fruition. Therefore, cause and fruition are taken as the guiding thread and main purport for entering the principle. When one practices the causes and attains the fruition, one is able to skillfully employ the provisional and the ultimate, subjugating and embracing to benefit sentient beings; therefore, the functional efficacy is clarified next. When the Sage establishes teachings, he adapts to the faculties and conditions of \[beings\]. Because faculties and conditions are not uniform, the teachings have differences and similarities; therefore, the doctrinal characteristics are clarified next. > — English (machine translation) (machine translation) - [Previous: 1.2](https://indike.org/pramana/in.bauddha.taisho.2778.1.2) - [Next: 1.4](https://indike.org/pramana/in.bauddha.taisho.2778.1.4) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2778.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2778~en-mt.1.3) — English, machine translation ## Linked texts (1) - [維摩經玄疏](https://indike.org/pramana/in.bauddha.taisho.1777.1.9) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2778.1.3](https://indike.org/pramana/in.bauddha.taisho.2778.1.3) · Pramāṇa