說無垢稱經疏 6.406

6.406

贊曰：此有二句。阿賴耶者，雖具三藏，今取能執藏。無阿賴耶，是無能執藏義。雖無能執藏體，亦有能藏之法。即清白法藏大乘教也。經十德中，第八清淨、第九鮮白。清淨者，自性解脫故。其所說法，一剎那中亦無過失，離三毒根、離諸繫縛，故性解脫，非有三毒而起說故。鮮白者，相續解脫故。非唯一念無其過失，相續說之亦離諸過。又前清淨，法體離過，此中鮮白，能令學者身亦鮮白。雖觀生死永盡，無能執藏之體、不棄清白之教，以化眾生。雖觀無生之理，常行荷負利眾生事。

Commentary: Here there are two clauses. Regarding the ālayavijñāna: although it possesses the three kinds of store, here we take the aspect of being the grasping store. 'Free of ālaya' means lacking the capacity of being the grasping store. Although lacking the entity of the grasping store, there are also dharmas capable of storing, which is the store of pure and white dharmas, the Mahāyāna teaching. Among the ten virtues of the sūtra, the eighth is pure and the ninth is bright white. 'Pure' means liberation by intrinsic nature; the Dharma taught by him is free of fault even for a single kṣaṇa, freed from the roots of the three poisons and free of all fetters, hence intrinsically liberated, not spoken on the basis of having the three poisons. 'Bright white' means continuous liberation; it is not merely free of fault in a single thought-moment, but when spoken in succession it is also free of faults. Furthermore, 'pure' earlier means the substance of the dharma is free of faults; here 'bright white' means being able to make the learners themselves bright and white. Although contemplating that saṃsāra is forever ended and that the entity of the grasping store is absent, one does not abandon the bright white teaching, in order to transform sentient beings. Although contemplating the principle of non-arising, one constantly undertakes matters of bearing and benefiting sentient beings.