大乘起信論廣釋卷第三．四．五 5.42

5.42

論。問曰至名一切種智　釋曰。次下釋疑有二問答。初問答智體斷無明成。後問答智用不能普義。初中有二。初問後答。此初也。虛空無遍等者。初陳疑。因虛空是處即有世界。空無邊故界亦無邊。餘眾生等。皆准此言如是境界。已下後正陳設難。謂無明者心根依處。心根乃是智慧依處。若無明斷無有心根。非直外境無邊難知。亦復內無智慧能了。云何總知名種智耶。

[Treatise:] "Question: ... is called all-aspects cognition." [Commentary:] Next, in resolving doubts, there are two questions and answers: first, a question and answer on the substance of wisdom being accomplished through the severing of avidyā; afterwards, a question and answer on the meaning of the function of wisdom being unable to be universal. In the first there are two: first the question, then the answer. This is the first. "Space is boundless..." first sets forth the doubt. Because where space is, there are worlds; since space is boundless, worlds are also boundless. The other [realms of] sentient beings, etc., are all inferred from these words. From "such realms..." onward directly sets forth the objection: avidyā is the basis of the mental root, and the mental root is the basis of wisdom. If avidyā is severed, there is no mental root; not only are external objects boundless and hard to know, but internally there is also no wisdom able to comprehend. How could there be total knowledge called all-aspects cognition?