說無垢稱經疏 3.160

3.160

贊曰：空理義云，俗執有我所，故法有我所；真中無執所，故法無我所。俗有心識，法成所了；真無心識，法無所了。應理義云：真如非我，所以離我所。故諸論云：無攝受真如，非我執等所依取故。真如非所了，離心識境故、心識分別故。真非境或無能了，離心識故。

Commentary: According to the principle of emptiness: the conventional clings to ‘mine,’ so phenomena have ‘mine’; in the ultimate there is no object of clinging, so phenomena have no ‘mine.’ The conventional has mind and consciousness, so phenomena become what is cognized; the ultimate has no mind and consciousness, so phenomena are not what is cognized. According to the principle of the reasonable: tathatā is not the self, and therefore it is free from ‘mine.’ Thus the various treatises say: tathatā is without grasping, because it is not what is depended upon or grasped by the clinging to self. Tathatā is not an object of cognition, because it transcends the realm of mind and consciousness and transcends the conceptualization of mind and consciousness. The ultimate is not an object, or there is no cognizer, because it transcends mind and consciousness.