大毘盧遮那成佛經疏 1.23

1.23

'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.