維摩經略疏 8.33

8.33

「又問至為本」，第二問答。初文殊問身見為善不善本者，身見復以何為本？若身見無本而有，善惡亦應無本而有。淨名答身見以欲貪為本，若無欲貪則無有身，故知欲貪為身作本。故《大經》云「煩惱與身，前後不可。」雖然要因煩惱方乃有身，是故欲貪即是身本。欲貪即是欲愛住地。所以然者，若斷身見猶有欲惑。

From "He also asked" to "as the root" is the second question and answer. First, Mañjuśrī asks: if the view of a personal self is the root of the wholesome and unwholesome, what in turn is the root of the view of a personal self? If the view of a personal self existed without a root, the wholesome and unwholesome should also exist without a root. Vimalakīrti answers that the view of a personal self has desire and greed as its root; if there were no desire and greed, there would be no body, so we know that desire and greed serve as the root for the body. Therefore the Great Scripture says: "Affliction and the body cannot be designated as before or after." Nevertheless, it must depend on affliction before there can be a body; therefore, desire and greed are the root of the body. Desire and greed are precisely the entrenchment of desire-attachment. Why is this so? Because if one severs the view of a personal self, the delusion of desire still remains.