大乘起信論略述 2.15

2.15

論。乃至久遠至境界隨滅　述曰。次下明果。於中有二。初明滅惑。後顯證理。此初也。由前因中三無數劫久遠已來熏習力故。真用極顯至此果位。無明滅者。根本無明盡也。心無起者。妄心盡也。境界滅者。妄境無也。

[Treatise:] Up to the distant [...] objects cease accordingly. [Commentary:] Next below, the fruit is clarified. There are two parts within this: first clarifying the cessation of delusions, and then revealing the realization of principle. This is the first. Due to the force of perfuming since long ago across the three incalculable kalpas in the previous causal [stages], the real function becomes extremely manifest upon reaching this fruitional stage. "Avidyā ceases" means that fundamental avidyā is exhausted. "The mind has no arising" means that the deluded mind is exhausted. "Objects cease" means that deluded objects are gone.