注維摩詰經 3.61

3.61

肇曰：善吉之與眾生性常自一，曷為善吉獨得而群生不得乎？此明性本不偏也。善吉於五百弟子中解空第一，常善順法相、無違無諍。內既無諍，外亦善順群心令無諍訟，得此定名無諍三昧也。生曰：上詰其恃定不等，是言其不得定也。意雖在此，而未指斥，是以終就其事以貶之焉。須菩提若得此定，眾生無有不得之者也。順在彼之不得亦是此得也，則無異矣。

[Seng]zhao says: The nature of Subhūti and sentient beings is fundamentally always one; why should Subhūti alone attain it while the multitude of beings do not? This clarifies that the nature is originally not partial. Among the five hundred disciples, Subhūti was foremost in understanding emptiness; he was always skilled in according with the characteristics of dharmas, without opposition or contention. Inwardly having no contention, outwardly he was also skilled in according with the minds of the multitude so that they had no contentions or disputes; attaining this concentration is called the 'samādhi of non-contention'. [Dao]sheng says: The preceding interrogation of his relying on concentration without equality meant that he had not attained concentration. Although the meaning lay here, it was not directly reproached; thus in the end it follows up on this matter to depreciate him. If Subhūti attains this concentration, there are no sentient beings who do not attain it. In conforming [to the real], their non-attainment is also his attainment, so there is no difference.