釋摩訶衍論 4.17

4.17

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: