Excellent find, re: the Gunaratana quote. That makes a lot of sense and validates the unnerving discontent I had with regards to the treatment of moha as being synonymous to avijja.
You mention dependent origination, and whilst I'm normally the first to dive into a comparative discussion on the three-life/temporal/objective model versus the structural/subjective model of dependent origination, I might hold back just for a moment to pose the following question that seem more pertinent to the topic at hand...
A putthujana obviously possesses a degree of avijja (complete ignorance?) whereas at the other end of the spectrum an arahant has none. A sekha (non-arahant noble one) however, would presumably be somewhere in between. How does dependent origination apply to the sekha? Is there avijja sometimes, is there avijja in different degrees, or is it an all or nothing case of vijja and avijja, period? If it's something other than "always yes" or "always no", what implications does this have on our understanding of dependent origination, and the concept of avijja in general?
"Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education." - Ven. Thich Nhat Hanh
"The uprooting of identity is seen by the noble ones as pleasurable; but this contradicts what the whole world sees." (Snp 3.12)
"To argue with a person who has renounced the use of reason is like administering medicine to the dead" - Thomas Paine