維摩經疏卷第三．第六 3.25

3.25

就其第三釋所以中。初徵後釋。所以言我不堪問疾者何憶念已下廣釋所以。就中。有二一出昔被呵之事。二時維摩下明其教呵得失之相。前中貧里而行乞者有四義。一者迦葉本為慈心行。於頭陀福利眾生。以其貧者先不殖福招此苦報。今從貧乞令離貧苦。二迦葉是大聲聞得滅盡定。供養之者皆得現報。今愍斯長苦。所以從乞。三富者嫡奢難化。貧者受導易從。四若從富乞即有名利之嫌。今從貧乞即念少欲之行。故從貧乞。

Regarding the third part explaining the reason: first it questions, then explains. As for 'The reason I say I am not worthy to inquire after his illness is what?': from 'Recalling...' onward, it broadly explains the reason. In this there are two parts: first, stating the previous event of being admonished; second, from 'At that time, Vimalakīrti...' downward, clarifying the characteristics of the merits and faults of his teaching and admonition. In the former, 'begging in poor neighborhoods' has four meanings: first, Kāśyapa originally acted out of a compassionate mind, practicing dhūta to benefit sentient beings; because the poor had not previously cultivated merit, incurring this bitter retribution, he now begged from the poor to cause them to leave the suffering of poverty. Second, Kāśyapa was a great śrāvaka who attained nirodha-samāpatti, and those who made offerings to him all obtained present retribution; now pitying their long-term suffering, he therefore begged from them. Third, the wealthy are arrogant and extravagant, difficult to transform, whereas the poor receive guidance and are easy to follow. Fourth, if he begged from the rich, there would be suspicion of fame and gain; now begging from the poor, he kept in mind the practice of few desires; therefore he begged from the poor.