說無垢稱經疏 3.25

3.25

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.