注維摩詰經 5.94

5.94

肇曰：眾生心行即縛行也，縛行即解脫之所由生也。又邪正同根、解脫一門，本其真性未嘗有異，故求佛解脫當於眾生心行也。生曰：心行者，不從理為懷也。懷不從理者，纏縛生死不相出也。若一切眾生心行中都無解脫者，故知解脫解脫之也。心行亦六十二見耳，但其為義不同，故取之有彼此。若無以明諸佛解脫為解脫結縛，猶未足以驗六十二見為邪；若無以明六十二見為邪，亦不足以驗空之為實。是以次請問則明矣。別本云「六十二見諸佛解脫眾生意行」，什曰：二見，有之根、邪之極也。解脫，有之終、正之妙也。眾生意行，二見之中也。此三聚法，眾情所滯，決定見其異也。夫取相興惑因茲而起，反迷求宗亦必至於此。三性同致，故展轉相涉者也。

[Seng]zhao says: The mental activities of sentient beings are precisely the activities of bondage, and the activities of bondage are precisely that from which liberation arises. Moreover, the erroneous and the correct share the same root; liberation is a single gate; investigating their true nature, there has never been any difference. Therefore, in seeking the buddhas' liberation, one must look within the mental activities of sentient beings.
[Dao]sheng says: Mental activities are not harboring accord with principle. Harboring that which does not accord with principle is being bound in saṃsāra without mutually escaping. If among the mental activities of all sentient beings there were no liberation whatsoever, we therefore know that liberation liberates them. Mental activities are also just the sixty-two views; it is merely that their meanings are different, so one grasps this or that. If there were no means to clarify that the liberation of the buddhas is liberation from fetters and bonds, it would not yet suffice to verify that the sixty-two views are erroneous; if there were no means to clarify that the sixty-two views are erroneous, it would also not suffice to verify that emptiness is real. Therefore, inquiring in sequence makes it clear.
Another recension reads: "The sixty-two views, the liberation of the buddhas, and the intentions and mental activities of sentient beings." [Kumāra]jīva says: The two views are the root of existence and the culmination of the erroneous. Liberation is the end of existence and the wonder of the correct. The intentions and mental activities of sentient beings are between the two views. These three groups of dharmas are what ordinary feelings are obstructed by, definitively seeing them as different. Grasping characteristics and raising delusion arise from this; reversing delusion to seek the fundamental principle will also necessarily arrive at this. Because the three natures share the same consummation, they cyclically encompass one another.