大毘盧遮那成佛經疏 1.23

1.23

「爾時金剛手復白佛言：世尊！誰尋求一切智？誰為菩提成正覺者？誰發起彼一切智智？佛言：祕密主！自心尋求菩提及一切智。何以故？本性清淨故，乃至無量功德皆悉成就。」時執金剛聞佛所說義，薩婆若慧唯是自心，乃至無有少法出此心者，為未來眾生斷疑惑故而問佛言：「菩提心名為一向志求一切智智。若一切智智即是菩提心者，此中誰為能求？誰為所求？誰為可覺？誰為覺者？又復離心之外都無一法，誰能發起此心令至妙果者？若法無有因緣而得成者，一切眾生亦應不假方便自然成佛。」故佛答言：「祕密主！自心尋求菩提及一切智。何以故？本性清淨故。」雖眾生自心實相即是菩提，有佛無佛常自嚴淨，然不如實自知，故即是無明。無明所顛倒取相故，生愛等諸煩惱。因煩惱故，起種種業、入種種道、獲種種身、受種種苦樂。如蠶出絲無所因，自從已出而自纏裹，受燒煮苦。譬如人間淨水，隨天鬼之心，或以為寶、或以為火，自心自見苦樂。由之當知，離心之外無有法也。若瑜伽行人，正觀三法實相，即是見心實相。心實相者，即是無相菩提，亦名一切智智。雖復離諸因緣，亦非無因而得成就也。復次世尊欲令眾生如實知自心故，更以方便分別演說。所以然者？若但言自心不生不滅，以無所因故，義則難解，故先示其著處。

'At that time, Vajrapāṇi said to the Buddha: Bhagavat! Who seeks all-knowledge? Who attains right awakening for bodhi? Who brings forth that sarvajñajñāna? The Buddha said: Secret Lord! One's own mind seeks bodhi and all-knowledge. Why? Because its intrinsic nature is pure, down to all immeasurable virtues being accomplished.' At that time, hearing the meaning spoken by the Buddha that sarvajña-wisdom is solely one's own mind, and that not the slightest dharma goes beyond this mind, the Vajradhara asked the Buddha in order to cut off doubts for future sentient beings: 'Bodhicitta means single-mindedly aspiring to seek sarvajñajñāna. If sarvajñajñāna is itself bodhicitta, who here is the seeker, who is the sought, what is that which can be awakened, and who is the awakened one? Furthermore, since there is not a single dharma outside the mind, who can bring forth this mind to reach the sublime fruit? If dharmas could be accomplished without causes and conditions, then all sentient beings should naturally become Buddhas without relying on upāya.' Therefore the Buddha answered: 'Secret Lord! One's own mind seeks bodhi and all-knowledge. Why? Because its intrinsic nature is pure.' Although the dharmatā of sentient beings' own minds is itself bodhi, eternally adorned and pure whether Buddhas exist or not, because they do not know it as it truly is, it is ignorance. Falsely grasping marks due to ignorance, they give rise to afflictions such as craving. Due to afflictions, they generate various karmas, enter various paths, receive various bodies, and experience various sufferings and pleasures. Just as a silkworm produces silk without external cause, coming from itself and wrapping itself up, suffering the pain of boiling. For example, regarding pure water in the human world, depending on the minds of devas or pretas, it is viewed as jewels or as fire; one's own mind sees its own suffering and pleasure. From this it should be known that there is no dharma outside the mind. If a yoga practitioner correctly contemplates the true mark of the three dharmas, this is seeing the true mark of the mind. The true mark of the mind is formless bodhi, also named sarvajñajñāna. Although it is free from all causes and conditions, it is not accomplished without a cause. Furthermore, because the Bhagavat wished to enable sentient beings to know their own minds as they truly are, he expounded further with upāya and distinction. Why is this? If one only said that one's own mind neither arises nor ceases because it lacks a cause, the meaning would be difficult to understand; hence he first showed where attachment lies.