摩訶止觀 10.82

10.82

次、明不思議境者：一念空見具十法界，即是法性；法性更非遠物，即是空見心。《淨名》云：「諸佛解脫當於眾生心行中求，當於六十二見中求。」三法不異，故宛轉相指。一切眾生即是菩提，不可復得，即圓淨解脫；五陰即是涅槃，不可復滅，即方便淨解脫；眾生如即佛如，是性淨解脫。佛解脫者，即是色解脫等五種涅槃。空見心即是污穢五陰。五陰即有眾生，眾生即有五陰，名色、眾生更互相縛，不得相離。觀此五陰即是涅槃，不可復滅；本無繫縛，即是解脫。本有解脫攝一切法，故言「解脫即心而求」。

Next, explaining the inconceivable realm: a single thought-moment of the view of emptiness is endowed with the ten dharmadhātus; this is itself dharmatā. Dharmatā is by no means anything distant; it is precisely the mind of the view of emptiness. The *Vimalakīrtinirdeśa* says: 'The liberation of the Buddhas should be sought within the mental actions of sentient beings, and should be sought within the sixty-two views.' Because these three dharmas are not different, they refer back and forth to one another. All sentient beings are themselves bodhi, which cannot be attained again—this is the completely pure vimokṣa; the five aggregates are themselves nirvāṇa, which cannot be extinguished again—this is the expediently pure vimokṣa; the suchness of sentient beings is the suchness of the Buddha—this is the intrinsically pure vimokṣa. The liberation of the Buddha is itself the five kinds of nirvāṇa, such as form-liberation. The mind of the view of emptiness is itself the defiled five aggregates. With the five aggregates there are sentient beings; with sentient beings there are the five aggregates; name-and-form and sentient beings bind each other mutually and cannot be separated from each other. Contemplating that these five aggregates are themselves nirvāṇa, they cannot be extinguished again; fundamentally without bondage, this is itself liberation. Fundamentally having liberation gathers all dharmas; therefore it is said that 'liberation is sought directly in the mind'.