維摩經略疏 8.37

8.37

「又問至立一切法」，第六問答。初文殊問。若顛倒想以無住為本者，斷顛倒想有愛無色界惑盡，餘有無始無明在。此無住無明復以何為本？豈無本而有？次淨名答「無住則無本」者，正言無明依法性，法性即無明，無二無別。豈得性還依性？當知無明無本。故十住見終不見其始，諸佛如來見終見始。若觀眾生入空至無住本，此則徹底窮源至中道理。既言無住無本，即是眾生虛空佛性，上來三諦皆空。又云從無住本立一切法，即是世間出世間、有為無為一切諸法皆從無住本立。何者？若迷無住，則三界六道紛然而有，則立世間一切諸法。若解無住即是無始無明，反本還源發真成聖，故有四種出世聖法。故因無住立一切法。今用此六番問答窮覈本源徹至無住，成上觀眾生三諦。何者？初問答明善不善，即是觀世諦眾生如幻，皆從身見而生，未見真也。次三番問答斷三界眾生生死，即是觀眾生見真如第五大等。次兩番問答觀眾生無明覆於中道名無住本，若見中道即如無色界色等也。中道無明是眾生源、解惑之本。故言從無住本立一切法。

From "He also asked" up to "all dharmas are established," this is the sixth question and answer. First, Mañjuśrī asks: If inverted conception takes the non-abiding as its basis, then when one has completely severed inverted conception, love of existence, and the defilements of the formless realm, there still remains beginningless ignorance. What then does this non-abiding ignorance take as its basis? Could it exist without a basis? Next, Vimalakīrti answers, "The non-abiding has no basis." This properly means that ignorance relies upon the dharma-nature, and the dharma-nature is precisely ignorance; they are not two, nor are they distinct. How could nature in turn rely upon nature? One should know that ignorance has no basis. Therefore, those of the ten abodes see its end but not its beginning, whereas the buddhas, the Tathāgatas, see both its end and its beginning. If one contemplates sentient beings entering emptiness down to the basis of the non-abiding, this reaches the very bottom and exhausts the source, reaching the principle of the Middle Way. Since he says "the non-abiding has no basis," this is precisely the sentient beings' empty space buddha-nature; all the preceding three truths are empty. Furthermore, it says that "from the basis of the non-abiding all dharmas are established"; this means that all mundane and supramundane, conditioned and unconditioned dharmas are established from the basis of the non-abiding. Why is this? If one is deluded about the non-abiding, then the three realms and six destinies arise in profusion, and thus all mundane dharmas are established. If one understands that the non-abiding is beginningless ignorance, one returns to the root and reverts to the source, revealing the real and achieving sagehood; hence there are the four kinds of supramundane noble dharmas. Therefore, by relying on the non-abiding, all dharmas are established. Now, using these six rounds of questions and answers to thoroughly investigate the fundamental source and penetrate to the non-abiding accomplishes the above contemplation of sentient beings' three truths. How so? The first question and answer clarifies good and non-good, which is to contemplate sentient beings of worldly truth as illusory, all born from the view of individuality, not yet having seen the real. The next three rounds of questions and answers sever the saṃsāra of sentient beings in the three realms, which is to contemplate sentient beings seeing the real, like the fifth great element and so forth. The next two rounds of questions and answers contemplate the ignorance of sentient beings veiling the Middle Way, which is called the basis of the non-abiding; if one sees the Middle Way, it is like the form of the formless realm and so on. The ignorance of the Middle Way is the source of sentient beings, the root of understanding and delusion. Therefore it says, "From the basis of the non-abiding all dharmas are established."