金光明最勝王經疏 3.181

3.181

贊曰：結也。如是法界，法界通理事，故《寶性論》解阿毘達磨經「無始時來界」，即依如理解。《攝大乘》、《成唯識》即說本識名無始界，《寶性論》中據迷悟依說，《攝大乘》等據流轉依說，各依一義，故法界言通於二種。今此說界既結第四，即唯有為無漏第八。若通結四，即通理事。一切有漏妄想不生，四智俱起說為清淨。非是諸佛本無此實，無漏之體望有漏俱名實。

Commentary: This concludes. "In this dharmadhātu": dharmadhātu applies to both principle and phenomena. Therefore, the Ratnagotravibhāga explains the phrase "the beginningless realm (dhātu)" from the Abhidharmasūtra based on the principle of reality (tathatā). The Mahāyānasaṃgraha and the Vijñaptimātratāsiddhi say that the fundamental consciousness is named the beginningless realm. In the Ratnagotravibhāga it is spoken of based on the support of delusion and awakening; in the Mahāyānasaṃgraha and other texts it is spoken of based on the support of cyclic existence. Each is based on one meaning; therefore, the term dharmadhātu applies to both kinds. Here, since this mention of "dhātu" concludes the fourth [factor], it refers solely to the conditioned, untainted eighth [consciousness]. If it generally concludes all four, then it applies to both principle and phenomena. When all tainted false conceptualizations do not arise and the four jñānas arise together, this is said to be pure. It is not that the buddhas fundamentally lack this reality; relative to the tainted, the untainted substance as a whole is named real.