維摩經略疏 8.32

8.32

「又問」下六番問答，二、正窮眾生源，即成上觀眾生入空至中道之源。眾生有此不生之惡、不滅之善，為四正勤之所遮持者，以何為本？即是窮研五住之本。煩惱雖多不出五住，五住之惑無明為本，推求窮覈不見初惑所依之處，達其本源故。初文殊問「善不善孰為本」。次淨名答「以身為本」者，即是從末尋本。今現見因有身故有惡有善。身即身見，依此身見具起六十二見等煩惱起諸善惡，善惡即生六道三界，皆附我見。是以三界眾生皆為我故起善惡行，乃至三乘初心亦皆為我修道，當知身見之我為一切本，即是見一處住地。雖善惡無量，計我是一，故云一處。

From "He also asked" below are six exchanges of questions and answers, the second [main part], which directly probes the source of sentient beings; that is, it fulfills the source of the preceding contemplation of sentient beings as entering emptiness up to the Middle Way. For sentient beings to have this unarisen unwholesome and unextinguished wholesome, blocked and maintained by the four right exertions, what is their root? This is precisely probing and investigating the root of the five entrenchments. Although afflictions are numerous, they do not go beyond the five entrenchments; among the delusions of the five entrenchments, fundamental ignorance is the root. Searching and thoroughly examining, one does not see any place upon which the initial delusion relies, thus penetrating to their fundamental source. First, Mañjuśrī asks, "Of the wholesome and the unwholesome, which is the root?" Next, Vimalakīrti answers, "The body is the root," which is searching for the root from the branches. Now we see in the present that because there is a body, there are unwholesome and wholesome deeds. 'Body' is the view of a personal self; relying on this view of a personal self, the afflictions such as the sixty-two views fully arise, generating all unwholesome and wholesome deeds; unwholesome and wholesome deeds in turn give rise to the six destinies and the three realms, all attaching to the view of self. For this reason, sentient beings of the three realms all perform wholesome and unwholesome actions for the sake of the self, and even those at the initial mind of the three vehicles all cultivate the path for the sake of the self. One should know that the self of the view of a personal self is the root of everything; that is, the entrenchment of views unified in one locus. Although wholesome and unwholesome deeds are boundless, one posits the self as singular; hence it is called 'one locus.'