注維摩詰經 5.214

5.214

什曰：上說菩薩自尋病本以理處心，故能處疾不亂。今明為斷眾生病故推其病原，然後應其所宜耳。機神微動則心有所屬，心有所屬名為攀緣，攀緣取相是妄動之始病之根也。肇曰：攀緣謂妄想微動攀緣諸法也。妄想既緣則美惡已分，美惡既分則憎愛並熾，所以眾結煩於內、萬疾生於外。自茲以往巧歷不能記，本其所由微想而已，故曰攀緣為本。生曰：向言有之，今言始有也矣。

[Kumāra]jīva says: Above it explained that the bodhisattva investigates the root of illness himself and rests his mind in principle, and therefore can abide in sickness without confusion. Now it clarifies that in order to sever sentient beings' illness, he traces the source of their illness, and only then responds according to what is appropriate. When the subtle movement of the mental faculty stirs, the mind has an object to which it attaches; the mind having an attachment is called 'grasping'. Grasping and seizing marks is the beginning of false movement and the root of illness. [Seng]zhao says: Grasping means false conception stirring subtly to grasp onto the various dharmas. Once false conception grasps, good and bad are already distinguished; once good and bad are distinguished, hatred and affection both flare up. Thus, the myriad fetters become troublesome within, and the myriad illnesses arise without. From this point onward, even clever calculation cannot record them; tracing back their origin, it is merely subtle thoughts. Therefore it is said that grasping is the root. [Dao]sheng says: Previously it said 'having it'; now it means 'it begins to exist.'