注維摩詰經 5.86

5.86

什曰：上明畢竟空則無法不空。然造心求解要必有津，求津之要必有所惑，惑之所生生於見異，異之甚者莫過邪正。邪正之極莫過於此，故問於何求。而答以二法也。肇曰：夫邪因正生、正因邪起，本其為性，性無有二。故欲求正智之空者，當於邪見中求。生曰：夫以相為懷者，極不出六十二見。見則邪矣，而此中無，空空不然乎。

[Kumāra]jīva says: Above it made clear that in ultimate emptiness there is no dharma that is not empty. Yet when generating the aspiration to seek understanding, there must be a ford; and in the essential ford of seeking, there is bound to be delusion. The arising of delusion stems from seeing difference, and nothing is more extreme in difference than the erroneous and the correct. The culmination of the erroneous and the correct is none other than this; therefore he asks where it should be sought, and [Vimalakīrti] replies with these two dharmas.
[Seng]zhao says: The erroneous arises due to the correct, and the correct arises due to the erroneous; investigating their nature, the nature is without duality. Therefore, if one wishes to seek the emptiness of correct wisdom, it should be sought within wrong views.
[Dao]sheng says: For those who harbor characteristics, the extremes do not go beyond the sixty-two views. If they are views, they are erroneous; yet within this there is nothing—how could emptiness of emptiness not be so?