大方廣圓覺修多羅了義經略疏 1.419

1.419

二、釋。言無明者，無他智明故。謂雖有本覺之明，而無始覺照了。始覺從緣始顯，對本故名為他。論名「不覺」，但文異爾。亦名為迷，亦名顛倒。論云：「不如實知真如法一故，不覺心起」等者，明迷自也。此云妄認四大等者，明認他也。然迷自必認他，認他必迷自，二文互舉。其業用者，論說能生三細，此云由此故有輪轉生死。然一切有漏之法，無不是此任持，無不是此發起，故論又云：「當知世間一切境界皆依無明而得住持。」此下文云「身心等相皆是無明。」文中三：一案定其非、二正釋其相、三出其過患。

Second, the explanation. Speaking of 'avidyā' (ignorance), it means lacking the illumination of other-wisdom. That is, although there is the illumination of original enlightenment, there is no illuminating comprehension of initial enlightenment. Initial enlightenment is first manifested through conditions; set in contrast to the original, it is called 'other'. In the treatise it is called 'non-enlightenment'; it is merely a difference in phrasing. It is also called delusion, and also called inversion. The treatise says: 'Because one does not truly know that the dharma of tathatā is one, the non-enlightened mind arises...', and so forth, which clarifies deluding oneself. Here it says 'falsely recognizing the four great elements...', and so forth, which clarifies recognizing the other. However, deluding oneself necessarily entails recognizing the other, and recognizing the other necessarily entails deluding oneself; the two texts mutually mention them. As for its functions, the treatise says it can produce the three subtle marks; here it says that due to this there is revolving in saṃsāra. Yet of all contaminated dharmas, there is none that is not sustained by this, none that is not initiated by this. Therefore the treatise also says: 'One should know that all realms in the world are sustained relying on avidyā.' Below, this text says: 'Characteristics such as body and mind are all avidyā.' In the text there are three: 1. determining its error; 2. directly explaining its characteristics; 3. stating its faults.