大方廣佛華嚴經隨疏演義鈔 58.42

58.42

疏「初一句是蔽意邪見」等者，疏文有五，一指經立名，經云「無明覆翳」。二「此依迷法」者，即論總示其體。三「謂無明」下，疏雙釋經論之意。四「所言法者」下，引《起信論》釋蔽意言。以論經云「無明癡暗蔽我意識」故。五「此無明」下，結成根本無明。故諸經論皆言無明無因、老死無果，唯有無明橫從空起，不可復源。六地云「不了第一義諦故名無明」。若依《起信》，即是根本不覺，亦是自性清淨心因無明風動有其染心也。

Regarding the Commentary's statement: 'The first phrase is the wrong view of obscured mind...' and so forth: the text of the Commentary has five parts. First, it points to the sūtra to establish the name; the sūtra states 'shrouded and blinded by avidyā.' Second, 'this relies on delusion about dharma'—this is the Śāstra generally indicating its essence. Third, from 'meaning avidyā...' onward, the Commentary jointly explains the intent of the sūtra and the Śāstra. Fourth, from 'As for the term "dharma"...' onward, it quotes the Awakening of Faith to explain the words 'obscured mind,' because the sūtra text of the Śāstra says 'the dark stupidity of avidyā obscures my manovijñāna.' Fifth, from 'This avidyā...' onward, it concludes that this is fundamental avidyā. Thus the sūtras and śāstras all say that avidyā has no cause, and aging-and-death has no fruit; avidyā alone arises horizontally out of emptiness, and its origin cannot be traced back. The Sixth Ground says: 'Not understanding the ultimate truth is called avidyā.' If one relies on the Awakening of Faith, this is fundamental non-enlightenment; it is also that the intrinsically pure mind is moved by the wind of avidyā and thus has its defiled mind.