維摩經略疏 8.36

8.36

「又問至為本」，第五問答。初文殊問。若虛妄分別以顛倒想有愛為本，斷虛妄分別色愛盡，猶有顛倒想有愛在者，復誰為顛倒想本？次淨名答「以無住為本」。無住即是無始無明，為顛倒有愛無色界之本。所以然者，若斷顛倒想有愛無色界盡，猶有無明住地，二乘通教菩薩所不能斷。《攝大乘》說阿梨耶識是一切世間生死之本。故彼論云「是識無始時，一切之所依。」此無明更無所依，故言無住無本，即是「無始無明其力最大，佛菩提智之所能斷。」

From "He also asked" to "as the root" is the fifth question and answer. First, Mañjuśrī asks: if false conceptualization takes inverted notions and attachment to existence as its root, and after severing false conceptualization and form-attachment completely, inverted notions and attachment to existence still remain, what in turn is the root of inverted notions? Next, Vimalakīrti answers, "Non-abiding is the root." Non-abiding is precisely beginningless ignorance, which serves as the root of inverted notions, attachment to existence, and the formless realm. Why is this so? Because if inverted notions, attachment to existence, and the formless realm are completely severed, the entrenchment of ignorance still remains, which cannot be severed by the two vehicles or the bodhisattvas of the shared teaching. The Mahāyānasaṃgraha explains that the ālayavijñāna is the root of all worldly birth-and-death. Therefore that treatise says: "This consciousness has no beginning in time, and is that on which all relies." This ignorance has nothing further upon which to rely; hence it is called non-abiding and without a root, which is: "Beginningless ignorance has the greatest power; only the Buddha's bodhi-wisdom can sever it."