維摩經略疏垂裕記 4.38

4.38

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.