大毘盧遮那成佛神變加持經 (Shubhakarasimha & Yixing 724) 1.6

1.6

At that time, Vajrapāṇi again said to the Buddha: "Lord! Who seeks sarvajña? Who is the one who realizes perfect awakening for the sake of bodhi? Who gives rise to that sarvajñajñāna?" The Buddha said: "Guhyakādhipati! Svacitta seeks bodhi and sarvajña. Why is this? Because its original nature is pure. Mind is not within, not without, nor in between both; mind cannot be apprehended. Guhyakādhipati! The Tathāgata, Arhat, Samyaksambuddha is neither blue nor yellow, neither red nor white, neither crimson nor purple, nor the color of crystal; neither long nor short, neither round nor square; neither bright nor dark; neither male nor female, nor neither-male-nor-female. Guhyakādhipati! Mind is not of the same nature as the desire realm, nor of the same nature as the form realm, nor of the same nature as the formless realm; nor is it of the same nature as the destinies of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, or non-humans. Guhyakādhipati! Mind does not abide in the visual realm, nor in the realms of ear, nose, tongue, body, or mind; it is neither seen nor manifested. Why is this? The space-characteristic mind is free from all conceptual differentiation; it is without conceptual differentiation. Why is that? What is of the same nature as space is of the same nature as the mind; what is of the same nature as the mind is of the same nature as bodhi. Thus, Guhyakādhipati! Mind, the realm of space, and bodhi—these three are non-dual. They have karuṇā as their root and are perfected through the upāya-pāramitā. Therefore, Guhyakādhipati! I explain the dharmas in this way so that the hosts of bodhisattvas may purify their bodhicitta and know their own minds. Guhyakādhipati! If a son or daughter of good family wishes to know bodhi, they should know their own minds in this way. Guhyakādhipati! How does one know one's own mind? That is to say, whether in distinct sections, or manifest colors, or shapes, or sense spheres; whether in form, feeling, perception, volitional formations, or consciousness; whether in self or belonging to a self; whether in grasper or grasped; whether in purity, elements, or sense fields—up to seeking it in all distinct sections, it cannot be apprehended. Guhyakādhipati! This gateway of the bodhisattva's pure bodhicitta is called the first path of Dharma illumination. When a bodhisattva abides in this training, without toiling for long, he immediately attains the Sarvanīvaraṇaviṣkambhin samādhi. If one attains this, one abides as equal to the Buddhas and bodhisattvas; one will give rise to the five superknowledges, obtain the dhāraṇī of boundless speech and sound, know the mental conduct of sentient beings, and be protected by all Buddhas. Although residing in birth-and-death, one is free from defilement; one does not shrink from weariness for the sake of sentient beings of the dharmadhātu; one accomplishes and abides in unconditioned morality; and, freed from wrong views, one thoroughly penetrates right view. Furthermore, Guhyakādhipati! A bodhisattva who abides in this Sarvanīvaraṇaviṣkambhin [samādhi], through the power of adhimukti, without practicing arduously for long, fulfills all Buddha-dharmas. Guhyakādhipati! In brief, this good man or good woman will accomplish boundless meritorious qualities."