維摩經略疏 4.81

4.81

「知諸至無滅」，此譏迦葉不了意根即空、諸法如幻，故分別貧富難易之別，富則威儀禮節矜貴難近、貧則率爾形儀往告為易，故慈悲有隔、福利致偏，乖佛頭陀平等正法。菩薩體之，知一切法從無明起猶如幻化，化非實相，如佛答德女云：「如幻非內外，而現一切幻事；無明亦爾，非內外有一切法也。」今體意者，四句撿生皆不可得，即本無生今則無滅。若本無生今無滅者，尚無生死涅槃之可取捨，豈有貧富難易而取捨之？此則達意中道為利眾生雙遊真俗，而於貧富難易次第乞之。菩薩知一切法趣意即空，則不見趣與非趣。餘如眼分別，廣說如《法華》。

"Knowing that all [dharmas] … up to no extinction": this mocks Kāśyapa because he did not understand that the mental faculty is immediately empty and all dharmas are like illusions; hence he discriminated distinctions of difficult and easy between rich and poor—that the rich, with dignified conduct and etiquette, are haughty and noble, difficult to approach, while the poor, with casual appearance and comportment, are easy to approach and address; hence his loving-kindness and compassion were divided and his blessings and benefits became biased, contravening the Buddha's correct Dharma of equal dhūta practice. The bodhisattva realizes this, knowing that all dharmas arise from fundamental ignorance just like illusory transformations, and transformations are not true reality; just as the Buddha answered the Virtuous Woman: "Like an illusion, it is neither inside nor outside, yet it manifests all illusory occurrences; fundamental ignorance is also like this, with all dharmas existing neither inside nor outside." Now, if one investigates the mind, seeking its arising through the four alternatives, none can be found; that is, originally there is no arising, and now there is no extinction. If originally there is no arising and now there is no extinction, there is not even saṃsāra or nirvāṇa to be accepted or rejected; how could there be the difficult and easy of rich and poor to accept or reject? This is realizing the Middle Way of the mind, roaming simultaneously through both the real and conventional for the benefit of sentient beings, and begging sequentially among the rich and poor, difficult and easy. When a bodhisattva knows that all dharmas converge into the mind and are immediately empty, he does not see convergence and non-convergence. The rest is discriminated as with the eye, extensively explained as in the Lotus Sūtra.