大毘盧遮那成佛經疏 1.26

1.26

Next, it says: 'Master of Secrets! The mind is not of the same nature as the kāmadhātu, not of the same nature as the rūpadhātu, not of the same nature as the ārūpyadhātu; it is not of the same nature as devas, nāgas, yakṣas, down to the destinies of humans and non-humans.' This is also in response to various delusional attachments, to demonstrate that one's own mind has no mutability, and thus it is said that this mind does not share the same nature with the three realms. There are non-Buddhists who reckon that the nature of the self is identical with the kāmadhātu, or identical with the rūpadhātu and ārūpyadhātu, even claiming that the realm of neither-perception-nor-non-perception is nirvāṇa; or they say that Brahmā, Viṣṇu, and others produce all phenomena. However, these three realms all arise from multiple conditions; seeking their svabhāva, none can be found at all, so how could the nature of mind be made identical with their nature? Next, it broadly differentiates the immeasurable destinies of sentient beings, stating one by one that it does not share their nature. For example, when water of eightfold qualities rains down in the sky, it is of one flavor and utterly pure, but according to the various differences of the vessels that receive it, it becomes pungent or sour, warm or turbid; yet the nature of the eightfold qualities is not the same as those. When the warmth disperses and the turbidity settles, it remains cool as before, never having changed. It is also like the cintāmaṇi, which has no fixed mark of its own; when it meets an object, it adopts its color, yet the nature of the jewel is not the same as that. If it were of the same nature, then when that color arose and ceased in accordance with conditions, the nature of the jewel would also arise and cease. Furthermore, as the Bhagavat was about to disclose the mahākaruṇāgarbhasambhava-maṇḍala, he first properly revealed the gateway of the dharmatā of mind. Why? Because within the practitioner's yidam samādhi, manifested shapes, male and female marks, and so forth are taught, as well as the bodies of the six destinies manifested through the universal gateway. Fearing that practitioners might fail to understand that the mind arises conditioned, and thus produce prapañca regarding the true nature of the jewel king, the Buddha taught that the Tathāgata is not blue, not yellow, down to this mind not sharing the same nature with the three realms and six destinies. If one can contemplate in this manner, the bodhicitta will not be obstructed.