[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) › 4.56 # 維摩經略疏垂裕記 4.56 維摩經略疏垂裕記 4.56 - **Language:** Classical Chinese ### [4.56](https://indike.org/pramana/in.bauddha.taisho.1779.4.56) 五、智深。荊溪云：入深法門者，門，教也。由門深故，所以智善，正用善字而為歎也。「明了眾生心之所趣」，所趣不同，故應為權。今為釋實者，趣有二種，近遠別故，具如《法華》草喻，疏釋終歸於空。約七方便皆有二趣，遠趣唯一、近趣不同，今從遠說故云一也。此若非實，何須更立？ > Fifth, deep wisdom. Jingxi says: "'Entering deep Dharma-gates': a gate is a teaching. Because the gate is deep, wisdom is skillful; the word 'skillful' is precisely used to praise it." "'Clearly understanding that towards which the minds of sentient beings incline': because that towards which they incline differs, this should correspond to the provisional. Now, to explain it as the real: inclinations are of two kinds, because of the distinction between near and far, fully as in the medicinal herbs parable of the Lotus Sūtra, where the commentary explains that all ultimately return to emptiness. Regarding the seven expedients, all have two inclinations: the distant inclination is singular, while the near inclinations differ; now speaking in terms of the distant, it is therefore called 'one.' If this were not the real, why would it need to be established further?" > — English (machine translation) (machine translation) - [Previous: 4.55](https://indike.org/pramana/in.bauddha.taisho.1779.4.55) - [Next: 4.57](https://indike.org/pramana/in.bauddha.taisho.1779.4.57) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1779.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.4.56) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.4.56](https://indike.org/pramana/in.bauddha.taisho.1779.4.56) · Pramāṇa