大方廣圓覺修多羅了義經略疏 1.771

1.771

比迷覺心，心中執法。今見法性，法即皆空，故云清淨。如人不識珠體，但執青黃，若見摩尼即色清淨。七段之中皆同此也。然展轉躡前以顯清淨者，義如後釋，今且銷釋法數名體。心者總相，明其我心，即賴耶體。《成唯識論》說第八識種種別名，於中有四種名，通一切位，心即一也。迷時由執藏及能所藏，故名賴耶。今觀智成就，覺性圓明，故但云心，沒賴耶名矣。心既清淨，同無垢識，故此下文頓同佛境。

By comparison, when the enlightened mind is deluded, one clings to dharmas within the mind. Now, seeing the nature of dharmas, dharmas are all empty, and hence it is called 'pure.' Just as a person who does not recognize the substance of a pearl only clings to its blue or yellow color, but if he sees the maṇi-jewel, the color itself is pure. Within all seven sections, it is the same as this. As for retracing each step in turn to reveal purity, the meaning is as explained later; now we shall briefly clarify the names and substances of these dharmas. 'Mind' is the general mark, clarifying one's own mind, which is the substance of the ālayavijñāna. The Vijñaptimātratāsiddhi-śāstra states various different names for the eighth consciousness, among which there are four names that pervade all stages; 'mind' is one of them. When deluded, because of grasping the storehouse and acting as the storing and what is stored, it is called the ālaya. Now, the contemplative wisdom being perfected, the nature of enlightenment is perfectly luminous; therefore it is merely called 'mind,' and the name ālaya is dropped. Since the mind is pure, it is identical with the stainless consciousness (amalavijñāna); therefore the following text suddenly equates it with the realm of the buddhas.