淨名經關中釋抄 1.3

1.3

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.