維摩經略疏垂裕記 4.38

4.38

四、約三業所用，二：初、正釋三業，二：初、正明三密，二：初、約聖應汎明，二：初、正明三密。「諸佛菩薩等」者，荊溪云：即是自行，本無三業及以十界，故非一異。為化眾生，而以三業十界化物。如是等用，他所不測，故名為密。二、「藏通」下，約名判教。兩教作意非如鏡像，是故但談神通不言應現。「別圓」下，地住已上無謀而化，如鏡現像、如月現水，故名應現。以勝能兼劣，是故亦名神通，名同二教，體用全別。荊溪云：攬向神通以示今品用與不同，故於三業以明方便。

4. Explaining in terms of what is used by the three karmic activities has two parts: first, directly explaining the three karmic activities, in two parts: first, directly explaining the three mysteries, in two parts: first, explaining generally in terms of holy responses, in two parts: first, directly explaining the three mysteries. Regarding 'Buddhas, bodhisattvas, and so forth', Jingxi says: That is their own practice; fundamentally lacking the three karmic activities and the ten realms, they are therefore neither one nor different. In order to transform sentient beings, they transform beings by means of the three karmic activities and the ten realms. Such functions cannot be fathomed by others, and are therefore called secret. Second, under 'Pitaka and Common...', determining the teachings in terms of names: The mental effort in these two teachings is not like reflections in a mirror; therefore they merely speak of supernormal powers and do not speak of responsive manifestation. Under 'Distinct and Perfect...', from the stages and abodes upward, they transform without deliberation, like a mirror manifesting images or the moon appearing in water; hence it is called responsive manifestation. Because the superior can subsume the inferior, they are also called supernormal powers; though the names are identical to the two teachings, their substance and function are entirely different. Jingxi says: Grasping the earlier supernormal powers to show that the function and application in this chapter are different, he therefore explains expedient means in terms of the three karmic activities.