大毘盧遮那成佛經疏 1.27

1.27

又經云「祕密主！心不住眼界、不住耳鼻舌身意界，非見非顯現」者，前說不在三處，已攝一切法，為未悟者復一一歷法分別。若心不與諸趣同性，為住眼界等耶？乃至住意界耶？若心住眼界者，眼從眾緣生故，性相自空無有住處，況復心之實相住在眼中？如眼界者，乃至陰入諸法皆應廣說。復次前已破種種外道，今說不住諸法，為破邊見聲聞故。如犢子阿毘曇中說：譬如四大和合有眼法，如是五象和合有人法，是人法在不可說藏中。說一切有道人言：神人一切法門中求不可得，如兔角龜毛常無，而陰界入實有自性。以如是戲論法故，不識其心。若能觀心不住諸法，則心無行處，戲論皆盡也。非見非顯現者，如有人言：一切眾生本有佛知見性，但無明翳膜除時，自能見理。或有人言：如是常理非可造作，但除纏蓋。雲霧除時，日輪自現。皆以世諦言之耳。若淨菩提心是可見可現之法，即為有相，凡有相者皆是虛妄，云何能見無上菩提？又經中自說因緣「何以故？虛空相心離諸妄執亦無分別，猶如虛空畢竟淨法，一切色像無能染污之者。心性亦爾，一切分別無能染污之者。」若無分別，即是離一切相也。

The sūtra also says: 'Master of Secrets! The mind does not abide in the eye element, does not abide in the ear, nose, tongue, body, or mind elements; it is neither seen nor manifested.' Previously, stating that it is not in the three places had already subsumed all phenomena; for the sake of those not yet awakened, he differentiates phenomena one by one again. If the mind does not share the same nature with the various destinies, does it abide in the eye element and so forth, down to abiding in the mind element? If the mind abided in the eye element, since the eye arises from multiple conditions, its nature and marks are inherently empty and without an abiding place; how much less could the dharmatā of mind abide within the eye? Like the eye element, all phenomena down to the skandhas and āyatanas should be explained extensively in this way. Furthermore, having previously refuted various non-Buddhists, he now speaks of not abiding in phenomena in order to refute śrāvakas of extreme views. As taught in the Vātsīputrīya Abhidharma: just as the phenomenon of the eye exists from the harmony of the four great elements, so the phenomenon of the person exists from the harmony of the five aggregates, and this phenomenon of the person resides in the ineffable treasury. Practitioners of the Sarvāstivāda say: the spiritual soul (puruṣa) cannot be found sought within any gateway of phenomena, being ever non-existent like a rabbit's horn or a tortoise's hair, yet the skandhas, dhātus, and āyatanas have real svabhāva. Because of such prapañca phenomena, they do not recognize their own mind. If one can contemplate the mind as not abiding in phenomena, then the mind has nowhere to operate, and prapañca is entirely exhausted. Regarding 'neither seen nor manifested': someone might say that all sentient beings inherently possess the nature of the Buddha's vision and knowledge, and when the cataracts of ignorance are removed, they will naturally see the principle. Or someone might say: such an eternal principle cannot be conditioned or made; one need only remove the bonds and hindrances—when the clouds and mist are cleared away, the solar disc naturally appears. These are merely spoke in terms of conventional truth. If the pure bodhicitta were a phenomenon that could be seen and manifested, it would possess marks; anything that possesses marks is false, so how could one see unexcelled bodhi? Moreover, the sūtra itself states the cause: 'Why is that? The mind with the mark of space is free from all delusional attachments and devoid of discrimination, just as space is an ultimately pure phenomenon that no visible form can defile. The nature of the mind is likewise: no discrimination can defile it.' If there is no discrimination, it is free from all marks.