淨名經集解關中疏 2.207

2.207

爾時大迦葉歎言。善哉善哉。文殊師利。快說此語誠如所言。塵勞之疇為如來種　此下五迦葉歎述文四。一總歎領解。二述其得失。三舉諭自傷此語。四結無反覆。此初也。文殊呵意以實相真理煩惱即菩提。捨之則非正求也。今迦葉領意。夫求菩提亦無數劫久住生死。廣度眾生滿弘誓願。今阿羅漢已斷煩惱不受。後有於大悲願。永絕因緣。如根敗之士。凡夫業惑猶在生死未亡。若能發菩提心即能滿三祇劫剋終悲願故。不斷三寶能報佛恩。法華經迦葉述云。世尊往昔說法我時在座。但念空無想無作。於菩薩法淨佛國土成就眾生心不喜樂。所以者何。世尊令我等出於三界得涅槃證。又今我等年已朽邁故。於佛教化菩薩不生好樂之心。今聞授聲聞證深自慶。幸無量珍寶不求自得。此而推之往昔說法於菩薩法生絕示想。即今云此歎也。

At that time, Mahākāśyapa exclaimed in praise, "Excellent, excellent, Mañjuśrī! Well spoken are these words! Truly it is as you have said: the company of defilements is the lineage of the Tathāgata." Below this is the fifth part, Kāśyapa's praise and commentary, which has four parts in the text: first, general praise and expressing understanding; second, recounting the advantages and disadvantages; third, presenting parables to lament themselves with these words; fourth, concluding on the lack of reciprocity. This is the first. Mañjuśrī's reprimanding intent is that according to the true principle of the true mark, afflictions are precisely bodhi; abandoning them is not the correct seeking. Now Kāśyapa understands the intent: seeking bodhi also means dwelling long in saṃsāra for countless kalpas, extensively delivering sentient beings, and fulfilling the great vows. Now arhats have already severed afflictions and do not receive future existence; regarding great compassionate vows, they have forever cut off their causes and conditions, like men whose faculties are damaged. As for ordinary beings, their karmic delusions still remain and saṃsāra is not yet ended; if they can generate the bodhicitta, they can complete the three asaṃkhyeya kalpas and ultimately fulfill their compassionate vows. Therefore, by not severing the Three Jewels, they can repay the Buddha's kindness. In the Lotus Sūtra, Kāśyapa recounts: 'When the World-Honoured One preached the Dharma in the past, I was in the assembly at that time, but only contemplated emptiness, signlessness, and wishlessness; toward the bodhisattva dharmas, purifying the Buddha lands, and bringing sentient beings to maturity, my mind took no delight. Why was this? The World-Honoured One had caused us to emerge from the triple world and attain the realization of nirvāṇa. Moreover, we were already decayed with age, and therefore toward the Buddha's teaching and transforming bodhisattvas, no mind of fondness arose. Now, hearing the prediction given to the voice-hearers, we deeply rejoice in ourselves, having unexpectedly obtained immeasurable precious gems without seeking.' Deducing from this, in the past when the Dharma was preached, they produced thoughts of utter despair regarding the bodhisattva dharmas, which is what is now praised here.