淨名經集解關中疏 1.423

1.423

"At that time, Vimalakīrti came and said to me: 'Pūrṇa! You should first enter samādhi and observe these people's minds, and only then expound the Dharma. Do not place foul food in a precious vessel!'" The third is adducing the rebuke at length. Previously he rebuked Maudgalyāyana for expounding in a way that did not accord with principle; here he rebukes Manyuan for failing to recognise their capacity and nature. The text has seven parts: 1. expounding the Dharma missing the capacity; 2. concluding the fault and rebuking; 3. causing them to recognise past lives; 4. the great aspiration opening up; 5. expounding the Dharma for them again; 6. attaining non-retrogression; 7. the Venerable One paying homage with humbleness. The first section has four parts. This is the first, urging him to observe the mind. Their fundamental nature is pure; one should not defile their origin with the foul Dharma of the Hinayana. Sengzhao says: In the Mahayana, from the dharmakāya on up, one attains the unhindered true mind; the mental cognition is tranquil and never not in samādhi. Because the mind is constantly in samādhi, it can universally illumine all things without needing to deduce and seek, and only then know. The Hinayana mind has limitations and hindrances, and also cannot constantly be in samādhi. Whatever it observes, it sees when in samādhi and does not see when emerging from samādhi. Furthermore, those śrāvakas whose samādhi power is deep see the capacities of sentient beings up to eighty thousand kalpas at most; those whose samādhi power is shallow see only a few lifetimes. What the mahāsattva sees reaches the infinite. The capacities of these newly trained monks lay in the Mahayana, and they ought to hear the Great Way, yet he expounded the Hinayana Dharma for them; therefore it discusses his entering samādhi. He also says: Foul food satisfying hunger is the Hinayana Dharma; the precious vessel containing the unsurpassable jewel is the Mahayana vessel.