釋摩訶衍論 4.17

4.17

論曰：空無明者，體用俱空，故名為無。如是道理明了現前，故名為明。譬如兔角本來無體，一切人眾皆悉現知。無始契經中作如是說：根本無明無所有事，遍計所執性故。具足無明者，字義差別其相云何？頌曰：

The treatise says: As for empty avidyā, both essence and function are empty, and hence it is called non-existent. Because this principle is clearly evident before one, it is called distinct [vidyā]. For example, a hare's horn fundamentally lacks an essence, which all people presently know. As is stated in the Anādi-sūtra: Fundamental avidyā is an unreal thing, because it is of the nature of imaginary conceptualisation (parikalpita-svabhāva). As for complete avidyā, what are its characteristics according to the distinct meanings of the characters? The verse says: