釋摩訶衍論 4.37

4.37

論曰：一切眾生從無始來，具足三身圓滿四德，自性清淨遠離繫縛，而由無明不知不覺，是故名為不覺住地。大本楞伽契經中作如是說：般若無知，諸戲論識即是知無。根本無明即是不覺。所以者何？不覺覺故，乃至廣說故。覺了住地者，字義差別其相云何？頌曰：

The treatise says: From beginningless time, all sentient beings are equipped with the three bodies and complete with the four virtues, inherently pure and free from bonds; yet, due to avidyā, they do not know and do not awaken, and therefore it is called the stage of non-awakening. As is stated in the Mūla-laṅkāvatāra-sūtra: Prajñā is without knowing; the various consciousnesses of prapañca are precisely knowing what is non-existent. Fundamental avidyā is precisely non-awakening. Why is this? Because it does not awaken to awakening, and so on at length. As for the stage of complete comprehension, what are its characteristics according to the distinct meanings of the characters? The verse says: