[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) › [維摩經略疏垂裕記](https://indike.org/pramana/in.bauddha.taisho.1779) › 3.32 # 維摩經略疏垂裕記 3.32 維摩經略疏垂裕記 3.32 - **Language:** Classical Chinese ### [3.32](https://indike.org/pramana/in.bauddha.taisho.1779.3.32) 二、釋心用。「權智分別世諦相」者，荊溪云：此約跨節指一實理為第一義，諸教淺深皆名世諦。「問上多約三諦等」者，如略歎形聲，仍約五眼及九大禪，故此禪眼三諦具足。答中「合真入中」，通教含中二諦也。「合真入俗」，別圓複俗二諦也。「已料簡」者，玄文問云：秖應取圓教不思議真為體，何得取理內通別真諦為體？答：《法華》正直捨方便，但取圓真為體。此經猶帶通別方便，故取理內三種方便皆得為體。今意同前，故指玄文。荊溪云：但此開合亦是一往，今應以一期佛法事理相對，通論二諦，亦得名為合真入俗。故此方等具有五種三諦離合。次「又解」下，以凡夫所解為隨情，以聖人所證為隨智。荊溪云：以情智言之者，應如法華玄文七重跨節也。 > Second, explaining the function of the mind. As for "expedient wisdom distinguishing the characteristics of worldly truth," Jingxi says: This refers to transcending stages, pointing to the one true principle as the supreme truth; the shallow and deep of the various teachings are all called worldly truth. As for "Question: Above mostly accords with the three truths, etc.," as in briefly praising form and voice, it still accords with the five eyes and the nine great dhyānas; therefore, these dhyānas and eyes fully possess the three truths. In the answer, "combining the true into the middle" is the two truths containing the middle in the Common teaching. "Combining the true into the conventional" is the compound conventional two truths of the Separate and Perfect \[teachings\]. As for "already discussed," the \*Profound Meaning\* asks: One should only take the inconceivable truth of the Perfect teaching as the essence; how can one take the internal true truth of the Common and Separate as the essence? Answer: The \*Lotus Sūtra\* directly abandons expedients, taking only the perfect truth as the essence. This sūtra still carries the expedients of the Common and Separate, so taking the three internal expedients can all serve as the essence. The present intention is the same as the former, hence it points to the \*Profound Meaning\*. Jingxi says: But this opening and combining is also provisional; now one should contrast phenomena and principle in a period of Buddha-dharma, discussing the two truths comprehensively, which can also be called combining the true into the conventional. Therefore, this Vaipulya fully possesses five kinds of separations and combinations of the three truths. Next, under "Another interpretation," taking the understanding of ordinary beings as conforming to sentiment, and the realization of sages as conforming to wisdom. Jingxi says: Speaking in terms of sentiment and wisdom, it should be like the sevenfold transcending of stages in the \*Profound Meaning of the Lotus Sūtra\*. > — English (machine translation) (machine translation) - [Previous: 3.31](https://indike.org/pramana/in.bauddha.taisho.1779.3.31) - [Next: 3.33](https://indike.org/pramana/in.bauddha.taisho.1779.3.33) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1779.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.3.32) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.3.32](https://indike.org/pramana/in.bauddha.taisho.1779.3.32) · Pramāṇa