大毘盧遮那成佛經疏 1.27

1.27

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.