維摩經略疏垂裕記 5.156

5.156

二、「前已」下，結意。「於塵有帶」等者，荊溪云：問迦葉證空先已袪有，何須還以有心訶之？答：此有二意。一者訶無空心入聚、二者無空分別貧富。欲知迦葉入聚心散，但以分別貧富驗之，信知不見聚落圓理。信無不滅定現儀，信知小空迦葉已得。今以事理不空訶之，故一一文皆以體空入位並之。

Second, from "Previously already..." below, concluding the meaning. Regarding "having attachments to the sense-objects," and so forth, Jingxi says: "Question: Kāśyapa, having realized emptiness, had already dispelled existence; why is it necessary to reproach him back with 'having a mind'? Answer: This has two meanings. First, reproaching him for not having an empty mind when entering the village; second, not having emptiness when distinguishing between poor and rich. If one wishes to know that Kāśyapa's mind was scattered upon entering the village, one only needs to verify it by his distinguishing between poor and rich, so that one reliably knows he did not see the perfect principle of the village. One reliably knows he lacked the deportment of manifesting while in the cessation absorption, and one reliably knows that it was merely Hīnayāna emptiness that Kāśyapa had attained. Now, reproaching him through the non-emptiness of phenomena and principle, each and every text therefore compares this with entering the stages through realizing emptiness."