維摩經略疏垂裕記 3.32

3.32

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*.