大方廣佛華嚴經隨疏演義鈔 65.5

65.5

初無明支。疏文有三：初辯得名，意明次第；二會論經；三出無明體相。今初，辯名。「然十二」下，通難。何於無明偏受迷稱？後「而無明」下，答顯可知。言意明次第者，故《瑜伽》「問云：何因緣故無明等支作如是次第？答：諸愚癡者，要先愚於所應知事，次即於彼發起邪行」等。此無明，約人迷理橫從空起。

First is the branch of ignorance. The Commentary text has three parts: first, analyzing the derivation of the name, meaning to clarify the sequence; second, reconciling the treatise and the sūtra; third, setting forth the essence and characteristics of ignorance. Now, first, analyzing the name. From 'However, the twelve' onward, it resolves a difficulty: Why does ignorance exclusively receive the designation of 'delusion'? Later, from 'Yet ignorance' onward, the answer is revealing and readily understood. As for 'meaning to clarify the sequence,' the Yogācāra asks: 'Due to what causes and conditions do the branches such as ignorance have such a sequence? Answer: All those who are ignorant must first be ignorant regarding things that should be known, and next they initiate wrong conduct regarding them,' and so forth. This ignorance, in terms of a person being deluded about principle, arises horizontally from emptiness.