金光明最勝王經疏 3.179

3.179

贊曰：法合。但合大意，非必段別合也。非謂本來無無漏心，但由妄想無明重障障不令生故。《成唯識》第五引經云「真義心當生，常能為障礙」等。勤修三學，妄想滅已，至妙覺位是覺清淨，非謂本來無覺自性。前云非謂無心，心積集義，通因果名。後云非謂無覺，覺覺了義，唯據果稱。各據一義。

Commentary: Applying the metaphor to the doctrine. This only applies to the general meaning, not necessarily segment by segment. It does not mean that from the beginning there was no untainted mind; it was only because the heavy obstructions of false conceptualization and ignorance hindered it, not letting it arise. Fascicle 5 of the Vijñaptimātratāsiddhi cites a sūtra stating: "When the mind of true reality is about to arise, they are constantly capable of being an obstruction," and so on. Diligently cultivating the three trainings, once false conceptualizations are extinguished, one reaches the stage of samyaksambodhi, which is the purity of awakening; it does not mean that fundamentally there is no self-nature of awakening. Earlier it said, "It does not mean there is no mind"—"mind" has the sense of accumulation, a designation shared by both cause and result. Later it said, "It does not mean there is no awakening"—"awakening" has the sense of fully comprehending, an appellation solely based on the result. Each is based on one specific meaning.