維摩經略疏垂裕記 5.146

5.146

三、述不堪之事，二：初、分科。二、隨釋，三：初、總訶。「有慈悲心」等者，荊溪云：抑揚之妙，事在於斯，以歎有悲抑之令普故也。「如來所歎命共同坐」者，迦葉一時從山中出，形體垢膩著麁弊衣來詣佛所，諸比丘見之起輕賤意。佛欲除諸比丘輕慢心，故讚言：「善來。」即分床命坐。迦葉辭曰：「佛為大師，我為弟子。云何共坐？」佛言：「我禪定、解脫、智慧、三昧、大悲、教化眾生，汝亦如是。有何差別？」諸比丘聞已起慕敬心。「本關福智」者，《法華》云「若人有福，曾供養佛，為說緣覺。」故知福德利智則易度也。此斥迦葉從貧，故且一向準理易度在根，豈擇貧富？其或貧而鈍愚、富而利智，豈可捨富而從貧耶？

Third, recounting the matters regarding [his] inadequacy, which has two [parts]: first, dividing into sections; second, following with the commentary, which has three [parts]: first, a general reproach. Regarding "having a compassionate heart," and so forth, Jingxi says: "The wonder of suppressing and exalting lies precisely in this, because by praising [his] having compassion, [Vimalakīrti] suppresses it to make it universal." Regarding "the Tathāgata praised [him] and invited him to share the same seat," on one occasion Kāśyapa came out from the mountains, his body dirty and greasy, wearing coarse, worn-out robes, and went to where the Buddha was. The monks, seeing him, gave rise to thoughts of disdain. The Buddha, wishing to eliminate the monks' arrogant minds, therefore praised him, saying, "Welcome!" and at once shared his seat and invited him to sit down. Kāśyapa declined, saying, "The Buddha is the Great Master, and I am a disciple. How could we sit together?" The Buddha said, "My meditative absorption, liberation, wisdom, samādhi, great compassion, and teaching and transforming of sentient beings—you also have these. What difference is there?" The monks, having heard this, gave rise to thoughts of yearning and respect. Regarding "fundamentally concerns merit and wisdom," the Lotus Sūtra says: "If there are people who possess merit and have previously made offerings to the Buddhas, for them he preaches the Pratyekabuddha [vehicle]." Therefore, we know that those with merit and sharp faculties of wisdom are easily saved. This reproaches Kāśyapa's following [only] the poor; thus, for the time being, judging solely by principle, being easy to save depends on one's faculties—how could one pick between poor and rich? If someone is poor yet dull and foolish, or rich yet sharp-witted, how could one abandon the rich and follow the poor?