維摩經略疏 4.80

4.80

「所聞至智證」，此譏迦葉出觀入聚不了耳空、聲如谷響，乃至身空受於諸觸如以智證，故於貧富聲等四塵而生難易，取惡捨好，異於入觀證滅定也。菩薩不爾，了耳性空故於聲如響，乃至對觸與智契理，二皆不殊，必不捨理取理，故於貧富情無去取，一相慈心等同福利。若菩薩知一切法趣於耳等，體達即空乃至不見趣與非趣，身如淨鏡十界依正皆現身中，廣如《法華》六根清淨，具說例色可知。

"What is heard, up to realizing with wisdom": this mocks Kāśyapa because, having emerged from contemplation and entered the village, he did not understand that the ear is empty and sounds are like an echo in a valley, and so forth up to the body being empty when receiving all touches, as though realized with wisdom; hence regarding the four sensory objects such as the sounds of the rich and poor, he gave rise to notions of difficult and easy, accepting the bad and rejecting the good, which differed from entering contemplation to realize the samādhi of cessation. The bodhisattva is not so: comprehending that the nature of the ear is empty, sounds to him are like echoes, and so forth up to confronting touch, which accords with the principle of wisdom, the two being not distinct; he definitely does not reject principle to grasp principle, and therefore has no feeling of acceptance or rejection regarding rich and poor, with a mind of loving-kindness of a single characteristic, making blessings and benefits equal. If a bodhisattva knows that all dharmas converge into the ear and so forth, completely realizing that they are immediately empty, up to not seeing convergence and non-convergence, his body will be like a pure mirror in which the primary and secondary retributions of the ten realms all appear, extensively as explained in the Lotus Sūtra regarding the purification of the six sense faculties, fully set forth in parallel with form as can be understood.