仁王護國般若波羅蜜多經疏 2.100

2.100

The commentary explains: As for 'fundamental ignorance', the Vijñaptimātratā states: 'Although the constantly operating ignorance associated with the seventh consciousness is perpetually continuous, it is incapable of initiating karma.' That which arises in confusion regarding principle, associated with the sixth consciousness, is taken exclusively as that which initiates meritorious and other activities; being the foremost among conditioned arisings, it is fundamental. As the Awakening of Faith says, there are two kinds of ignorance: first, fundamental; second, branch-and-leaf. The subtle marks of the branch-and-leaf refer to karma, manifestation, and presentation; based on this presenting consciousness, the phenomenal consciousness and the rest arise. This is what the Laṅkāvatāra refers to: 'Stirred by the wind of objects, the waves of the seven consciousnesses roll.' Generating coarse marks that undergo portioned rebirth is the branch-and-leaf. As for the 'fundamental': because one does not truly know the oneness of the dharma of tathatā, an unenlightened mind arises, and there is thought. Thought has no intrinsic mark and is not separate from original enlightenment—just as a lost person, relying on the directions, is confused about them; if one were separated from the directions, there would be no confusion. Sentient beings are also like this: relying on enlightenment, they are confused. If separated from the nature of enlightenment, there would be no unenlightenment. This is the fundamental. 'Also empty' means: how could it only be that karmic fruits lack intrinsic nature and are empty? The fundamental ignorance upon which they depend, lacking intrinsic nature, is also empty. Next is the second main section, clarifying the noble object and cognition. It is divided into three parts: first, clarifying that transformation is empty.