淨名經集解關中疏 2.207

2.207

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.