[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) › [說無垢稱經疏](https://indike.org/pramana/in.bauddha.taisho.1782) › 3.25 # 說無垢稱經疏 3.25 說無垢稱經疏 3.25 - **Language:** Classical Chinese ### [3.25](https://indike.org/pramana/in.bauddha.taisho.1782.3.25) 贊曰：下顯權事。文復有二：初顯昔權，未疾前之權迹故；後「其以方便現身有疾」下，顯其今權。顯昔權中，初別顯昔權；後「是無垢稱以如是等不思議」下，總結昔權。別顯昔權中有三：初以有攝無權；次「雖為白衣」下，同類益流權；後「若在長者」下，為尊誘下權。初以自有六度妙行，攝他六障無妙行者；次為同類，益彼時流；後為尊大，廣誘卑下，此以三度攝無三者。一切無財名貧窮。無所歸趣名無依，無父母等之類是也。無勢可恃名無怙。受戒而破曰犯。不受為惡名越。又破性戒名犯，破遮戒名越。暴者凶暴，急性之流。𡞸者嫉妬。楚謂苦楚，捶打之類。毒謂毒害，鴆毒之輩。如其次第，三度別攝。 > Commentary: Below, the expedient deeds are revealed. The text is again divided into two parts: first, revealing his past expediencies, which are his expedient traces before his illness; second, beginning from 'By expedient means he manifested his body as sick', revealing his present expediencies. Within revealing past expediencies, there are first specific accounts of past expediencies; later, beginning from 'Vimalakīrti, through such inconceivable...', a general summary of past expediencies. Within the specific accounts of past expediencies there are three parts: first, the expediency of gathering in the lacking through having; next, beginning from 'Although dressed in white', the expediency of benefiting his peers of the same class; later, beginning from 'When among elders', the expediency of the venerable guiding the lowly. First, through his own wondrous practices of the six pāramitās, he gathers in others who are obstructed and lack wondrous practices; next, acting as their peer, he benefits contemporaries of that class; later, acting as an exalted elder, he broadly guides the lowly. Here, through three pāramitās, he gathers in those lacking the three. Having no wealth at all is called 'destitute'. Having nowhere to turn is called 'helpless'—those lacking parents and the like are of this kind. Having no influence to rely upon is called 'defenseless'. Receiving precepts and then breaking them is called 'transgression'. Not receiving them and doing evil is called 'violation'. Furthermore, breaking natural precepts is called 'transgression', and breaking proscriptive precepts is called 'violation'. 'Violent' refers to ferocious and quick-tempered individuals. 'Jealous' refers to envy. 'Cruel' (chu) refers to torment, such as beating and thrashing. 'Poisonous' (du) refers to venomous malice, like those who administer hemlock. In respective order, they are separately gathered in by the three pāramitās. > — English (machine translation) (machine translation) - [Previous: 3.24](https://indike.org/pramana/in.bauddha.taisho.1782.3.24) - [Next: 3.26](https://indike.org/pramana/in.bauddha.taisho.1782.3.26) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1782.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1782~en-mt.3.25) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1782.3.25](https://indike.org/pramana/in.bauddha.taisho.1782.3.25) · Pramāṇa