維摩經略疏 7.26

7.26

「又問至中求」，第五番問答。「問：空當於何求」者，明此無分別空理微妙懸絕，行人欲求，當於何求？淨名即答「當於六十二見中求」。譬如有人迷南為北，不可離北，終須還就所迷北處而求南也，悟時還是所迷北處而見於南。今眾生未悟，即菩提為煩惱，故有六十二見之煩惱。若悟即煩惱為菩提，六十二見所計煩惱之處，即是菩提真空常寂之淨土也。今明六十二見雖復眾多，原其根本不出二見，從二出四、歷三世陰即六十二也。故《法華》云「若有若無等，依止此諸見，具足六十二。」凡夫四教即有五種有無四見：一、凡夫四見出六十二，如向所說。二、三藏四門未悟取著，即是四見。如《大論》明若入毘曇即墮有中，空門昆勒門等皆各墮見。三、通教四門若未得真，執此四句即是四見。如《大論》云「般若如大火炎，四邊不可取。」《中論．觀法品》亦有此說。四、別教四門，如《大經》云乳譬佛性四句，若未見佛性，執此四句即是四見。五、圓教四門若未見性，執此四句亦成四見。故《思益》云「實語是虛語生語見」，故《大經》云「自此已前皆名邪見」。以此四教歷三世陰及二無我，亦皆各出六十二見。有人言：《大集》有此分別。未得討文。所以出此五種六十二見，為成淨名所答，故言當於六十二見中求。若從凡夫六十二見、藏通四見中求，得但空，即見同居有餘。若從別圓四見等求，得見果報土。若於圓教四見等求，至離一切見清淨淨禪，即見寂光。如迷南謂北，從迷處求即得見本。今欲求理，只約見中而求，即得無分別空入常寂光，故答言當於六十二見中求。

"He further asked... 'sought within.'" This is the fifth round of question and answer. "He asked: 'Where should emptiness be sought?'" clarifies that since this principle of non-discriminative emptiness is subtle and profound, far transcending [the ordinary], where should a practitioner seek it when wishing to do so? Vimalakīrti then answers, "It should be sought within the sixty-two views." For example, if someone confuses south for north, they cannot abandon the north; in the end, they must return to the very north where they were confused to seek the south. When awakened, it is still at the confused north that they see the south. Now, when sentient beings are not awakened, bodhi is itself affliction; hence there are the afflictions of the sixty-two views. If awakened, affliction is itself bodhi: the very place of affliction conceived by the sixty-two views is itself the pure land of bodhi, true emptiness, and eternal silence. Now it is explained that although the sixty-two views are many, their root does not go beyond two views; from two emerge four, and applied across the aggregates of the three times, they become sixty-two. Thus the Lotus Sūtra says, "Whether existing or non-existing, etc., relying on these views, they fully possess the sixty-two." In ordinary beings and the four teachings, there are five kinds of the four views of existence and non-existence: First, the four views of ordinary beings produce the sixty-two, as explained earlier. Second, in the four gates of the Tripiṭaka [teaching], if one is not awakened and grasps, these are the four views; as the Dàzhìdù lùn explains, if one enters the Abhidharma, one falls into existence, and the Emptiness gate, the Piṭaka (Guṇalakṣaṇa) gate, etc., each fall into views. Third, in the four gates of the Shared teaching, if one has not attained the truth, clinging to these four propositions constitutes the four views; as the Dàzhìdù lùn says, "Prajñā is like a great mass of fire, not to be grasped on four sides"; the Mūlamadhyamakakārikā's Chapter on the Examination of Phenomena also has this explanation. Fourth, in the four gates of the Distinct teaching, as the Mahāparinirvāṇa Sūtra uses the metaphor of milk for the four propositions of Buddha-nature, if one has not seen Buddha-nature, clinging to these four propositions constitutes the four views. Fifth, in the four gates of the Perfect teaching, if one has not seen the nature, clinging to these four propositions also becomes the four views. Hence the Viśeṣacintibrahma-paripṛcchā Sūtra says, "True words are false words that give rise to the view of words"; hence the Mahāparinirvāṇa Sūtra says, "Prior to this, all are called wrong views." Applying these four teachings across the aggregates of the three times and the two kinds of selflessness, each also produces sixty-two views. Someone said: The Mahāsaṃnipāta has this discrimination; I have not yet investigated the text. The reason for presenting these five kinds of sixty-two views is to substantiate Vimalakīrti's answer; hence it is said that it should be sought within the sixty-two views. If sought from the sixty-two views of ordinary beings and the four views of the Tripiṭaka and Shared teachings, one attains mere emptiness and sees the cohabitation [land] and the remainder [land]. If sought from the four views of the Distinct and Perfect teachings, etc., one attains the vision of the retribution land. If sought in the four views of the Perfect teaching, etc., reaching the pure dhyāna free from all views, one sees the Silent Light. Just as when confusing south for north, seeking from the place of confusion allows one to see the origin; now, wishing to seek the principle, seeking only within views allows one to attain non-discriminative emptiness and enter the Eternally Silent Light. Hence he answers, "It should be sought within the sixty-two views."