大方廣圓覺修多羅了義經略疏 1.418

1.418

徵釋此者，有其二意：一由前云永斷無明，恐謂定有可斷，欲待斷盡方成佛道，故今徵釋，顯其本空；二謂此無明是八萬塵勞之根，十二因緣以首，河沙煩惱由此而生，塵劫輪迴以之不絕，非想定後還作狸身，無為坑中猶名病行。今欲明清淨覺性，欲示圓頓妙門，不先推破無明，所作盡扶顛倒，故決真心本有，便推妄性元無，依此了悟分明，始得名為因地。

There are two intentions in questioning and explaining this: 1. Because it was said earlier, 'permanently cutting off avidyā', fearing that people would think there is definitely something to be cut off and wish to wait until it is cut off completely before completing the buddha path, it is now questioned and explained to reveal its original emptiness; 2. avidyā is the root of the eighty-thousand defilements, the foremost of the twelve links of pratītyasamutpāda, from which afflictions numerous as the sands of the Ganges arise, and due to which saṃsāra through kalpas as numerous as dust particles is unceasing; after the stage of neither perception nor non-perception, one still takes the body of a fox, and in the pit of the unconditioned, it is still called diseased practice. Now, wishing to clarify the pure nature of enlightenment and reveal the wonderful gate of perfect suddenness, if one does not first examine and break down avidyā, all that one does will only support inversion. Therefore, ascertaining that the true mind is originally existent, one immediately examines how the nature of illusion is fundamentally non-existent; relying on this clear awakening, one can only then be called the causal ground.