大毘盧遮那成佛經疏 1.20

1.20

The sūtra says: 'Secret Lord! What is bodhi? It means knowing one's own mind as it truly is.' This is the revelation of the Tathāgata's treasure place of virtues. It is like a person who, having heard of a treasure, sets their mind to diligently seek it, but not knowing where it is, has no way to proceed. Therefore it points out again that the foremost, most profound, subtle Dharma explained above, down to that which cannot be understood by anyone who is not an omniscient person—from where is this Dharma obtained? It is merely the practitioner's own mind. If one can contemplate it as it truly is and clearly realize it, this is called attaining bodhi; in truth, it is not realized through another, nor obtained from another. Question: 'If the mind itself is the Way, why do sentient beings transmigrate in saṃsāra and fail to attain Buddhahood?' Answer: 'Because they do not know it as it truly is.' As for foolish, ordinary people, if they hear this Dharma, few can believe it. The two vehicles with their discriminating nature, though they contemplate themselves, do not know it as it truly is. If one knows oneself as it truly is, then at the very moment of initial resolve, one accomplishes right awakening. For instance, when the poor son in the house of the elder recognizes his father, how could he still be a hired servant? At that time, because the practitioner rightly knows the dharmatā of the mind, they see all dharmas as completely profound and subtle, immeasurable, countless, inconceivable, unmoving, non-abiding, non-attached, and utterly without attainment, because they are ultimately like the mark of bodhi.