大乘起信論廣釋卷第三．四．五 4.37

4.37

論。乃至久遠至境界隨滅　釋曰。次下明果。於中有三。初明滅惑。後顯正理。此初也。由前因中三無數劫久遠熏力真用極顯至究竟位。無明即滅。無明滅者。根本無明盡也。心無相者。妄心盡也。境界滅者。妄無也。前明修行。則從微至著。今明除障。乃從向本末。翻前染中三種熏習。是故此云無明滅等。

[Treatise:] Even over a long period [...] the external objects cease accordingly. / [Commentary:] Next below, the fruit is explained. In this there are three parts: first explaining the eradication of delusion, and later revealing the correct principle. This is the first. Through the long-enduring perfuming power over three incalculable eons in the preceding causal [stages], the true activity is extremely revealed, reaching the ultimate stage, and avidyā is thereupon eradicated. "Avidyā is eradicated" means that fundamental avidyā is exhausted. "The mind has no marks" means that the deluded mind is exhausted. "External objects cease" means that delusive [objects] are no more. The previous explanation of cultivation proceeded from the subtle to the prominent; this explanation of eliminating obstacles proceeds from the branch toward the root, reversing the three kinds of perfuming in defilement described before. Therefore it says here that "avidyā is eradicated", etc.