注維摩詰經 5.94

5.94

[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.