維摩經略疏 3.9

3.9

Fourth, treating the phenomena employed according to the three types of karma: why is this so? The pure three types of karma of the buddhas and bodhisattvas are by nature like empty space, neither one nor different and indistinguishable; yet out of compassion, vows, and supernatural resonances to transform sentient beings, they respond to the ten dharma realms by manifesting ineffable, various physical karma in the ten directions to benefit beings—this is the expedient manifestation of the mystery of body. Furthermore, through compassionate vows and supernatural responses and transformations, they manifest in accordance with all the sounds of the ten realms, revealing ineffable, various teachings in the buddha-lands of the ten directions—this is the expedient benefit of the mystery of speech. Furthermore, through compassionate vows and supernatural responses and transformations, they manifest the minds of the ten realms, displaying ineffable, various conceptual distinctions of mind and consciousness in the buddha-lands of the ten directions—this is the expedient benefit of the mystery of mind. The Tripiṭaka and Common [teachings] only clarify the three types of karma of supernatural powers; the three types of karma manifested by the dharmakāya in the Distinct and Perfect [teachings] are also called the three types of karma of supernatural transformation; therefore, expedient means are clarified in terms of the three types of karma. In this chapter, clarifying the six perfections to gather in beings is the expedient means of the mystery of mind; manifesting various bodies for laypeople and others is the expedient means of the mystery of body; being revered by all, using illness as an occasion to initiate teachings, and expounding various phenomena is the expedient means of the mystery of speech. These expedient means of the three types of karma benefit beings without fixed bounds, and their source cannot be fathomed; these are the three mysteries, also named the three wheels of inconceivable transformation, the three faultlessnesses, the three unguardednesses, and the three karmas conforming to wisdom. Truly, because the three types of karma of the dharmakāya transform beings without fault, free of contrivance and free of thought, quiescent yet ever functioning, they respond by appearing in the four lands, displaying body, speech, and mind to subdue, gather in, and benefit sentient beings. Therefore, dwelling in a square zhang, being without illness he manifests illness, thereby awakening them and causing them to transcend conditions and aggregates to dwell together in the empty room. Deriving its title from this, it is called the "Expedient Means Chapter".