說無垢稱經疏 3.401

3.401

贊曰：下問令解。有三：初問、次答、後顯令解。此問也。空理義云：汝心本淨，性本空故，無染故淨。汝得阿羅漢涅槃解脫時，此空性心曾有染不？凡聖雖殊，心實無別，故以為問。應理義云：《成唯識》中解心性淨略有二義：一即真如法性之心。故《勝鬘經》自性清淨心而有染污，難可了知。二因緣心，《瑜伽》五十四說，依他性心，性非煩惱，名本性淨。今彼心非煩惱故，言本性淨；與染相應，名為染心，非心體染名為染心。此心非但未得解脫性本來淨，得解脫時亦曾無染。今但問彼得解脫時本性淨心曾有染不，將顯未解脫比解脫心性本淨。

The Commentary says: Below, he questions to bring about understanding. There are three parts: first, the question; next, the reply; and later, revealing it to bring about understanding. This is the question. The explanation according to the principle of emptiness states: Your mind is originally pure, because its nature is originally empty; being without defilement, it is pure. When you attained the arhat's nirvāṇa and liberation, was this mind of the nature of emptiness ever defiled? Although ordinary beings and nobles differ, their minds are truly not different; hence he asks this. The explanation according to the principle of conformity to reason states: In the Cheng weishi lun, the explanation of the mind's nature being pure broadly has two meanings: first, it is the mind of tathatā and dharmatā. Thus the Śrīmālādevī-sūtra says: "The mind that is intrinsically pure yet has defilement is difficult to comprehend." Second, the mind of causes and conditions; fascicle 54 of the Yogācārabhūmi says that the mind of dependent nature (paratantra-svabhāva) is not by nature a defilement, which is called "originally intrinsically pure." Now, because that mind is not a defilement, it is said to be "originally intrinsically pure"; when associated with defilements, it is called a "defiled mind"—it is not that the substance of the mind itself is defiled that makes it called a "defiled mind." This mind not only is originally pure by nature before attaining liberation, but when attaining liberation, it was also never defiled. Here he only asks whether his originally intrinsically pure mind was ever defiled at the time he attained liberation, in order to reveal that the mind prior to liberation is intrinsically pure just like the mind of liberation.