大乘起信論義記別記 1.17

1.17

第十一、「生滅相」中，無明有二義：一、通，能成二心；二、別，能成細心。故云無明滅故境界滅，又云無明滅故不相應心滅。境界亦二義：一、通，是所成；二、別，能起三麁心。是故無明有通能及別能，境界有通所及別能，是故境界亦能亦所，無明唯能無所也。

Eleventh, in the “characteristics of arising and ceasing,” avidyā has two meanings: first, general, being able to form the two minds; second, specific, being able to form the subtle mind. Therefore it is said that because avidyā ceases, objects cease, and also that because avidyā ceases, the non-associated mind ceases. Objects also have two meanings: first, general, being that which is formed; second, specific, being able to give rise to the three coarse minds. Therefore avidyā has general ability and specific ability, and objects have general objecthood and specific ability; thus objects are both active and passive, while avidyā is only active and not passive.