釋摩訶衍論 4.15

4.15

論曰：言俱非者，無言依故、離心轉故，是故名為俱非無明。八勝天子契經中作如是說：爾時光明自在華寶妙輪天子，即承佛神力白佛言：「世尊！無明有耶？」答曰：「非也。」問曰：「無耶？」答曰：「非也。」問曰：「亦有亦無耶？」答曰：「非也。」問曰：「非有非無耶？」答曰：「非也。」問曰：「非是耶？」答曰：「非非也。」問曰：「何故如是耶？」答曰：「以無可明之事故，是故說言無始無明故。」空無明者，字義差別其相云何？頌曰：

The treatise says: What is called 'neither' is termed 'neither avidyā' because it has no basis in speech and is free from the operation of the mind. As is stated in the Aṣṭajaya-devaputra-sūtra: At that time the devaputra Prabhāsvaravaśavarti-kusumaratnacārucakra, receiving the supernatural power of the Buddha, addressed the Buddha, saying: 'World-Honoured One! Does avidyā exist?' He answered: 'No.' He asked: 'Is it non-existent?' He answered: 'No.' He asked: 'Is it both existent and non-existent?' He answered: 'No.' He asked: 'Is it neither existent nor non-existent?' He answered: 'No.' He asked: 'Is it none of these?' He answered: 'It is not none of these.' He asked: 'For what reason is it so?' He answered: 'Because there is no thing to be made distinct; therefore it is spoken of as beginningless avidyā.' As for empty avidyā, what are its characteristics according to the distinct meanings of the characters? The verse says: