སྙིང་རྗེ་ཆེན་པོ་ཐོབ་པས་སེམས་ཅན་ཐམས་ཅད་ཡོངས་སུ་སྨིན་པར་བྱ་བ་ལ་ཡོངས་སུ་མི་སྐྱོ་བའོ། ། སེམས་ལ་སེམས་ཀྱི་རྗེས་སུ་ལྟ་ཞིང་གནས་པ་ན་སེམས་ཟད་པ་དང་། སེམས་འགག་པར་བྱ་བའི་ཕྱིར་སེམས་གནས་པར་མི་བྱེད་ཀྱི། འཁོར་བའི་རྒྱུན་གྱི་ཀུན་ཏུ་སྦྱོར་བ་རྣམས་ཀྱིས་སེམས་མངོན་པར་སྒྲུབ་སྟེ སེམས་ཀྱི་དྲན་པ་ཤེས་པ་དེ་མ་སྐྱེས་པ་དང་། མི་སྐྱེ་བ་ངེས་པར་གྱུར་པ་ལ་ཞུགས་པའི་ཆོས་རྣམས་ཀྱི་གནས་ཏེ། ཉན་ཐོས་དང་། རང་སངས་རྒྱས་ཀྱི་སར་ཡང་མི་ལྟུང་ངོ་། ། སངས་རྒྱས་ཀྱི་ཆོས་ཐམས་ཅད་ཡོངས་སུ་རྫོགས་པར་མ་གྱུར་གྱི་བར་དུ་སེམས་ཀྱི་རྒྱུད་དེ་རྒྱུན་ཆགས་པར་བྱེད་དོ། །
“He also thinks, ‘Dependent origination is a profound topic. Causes and their effects do not fail to take place. If the actual state of mind represented an inherent nature of the mind, then the dependence of all phenomena on causes and conditions would be useless, dysfunctional, and powerless. What one wishes for is what one accomplishes, so I will apply myself to what should be accomplished. I will not let this actual state of the mind wither. What is the actual state of the mind, and what is it that is accomplished? The mind is like an illusion; there is no one here who gives. This is the actual state of the mind. Still, when all notions of ownership have been done away with and been transformed into the ornament that is the accomplishment of a buddha field, something has been accomplished. The mind is like a dream; it is characterized by being pacified. This is the actual state of the mind. Still, when one has accumulated all morality and training and transformed it into the superior ability of swiftness, something has been accomplished. The mind is like a mirage, entirely transient. That is the actual state of the mind. Still, when the gentle power of patience has been transformed into the accomplishment that adorns awakening, one has accomplished something. The mind is like the reflection of the moon in a pond, completely disconnected. This is the actual state of the mind. Still, when all one’s efforts have been transformed into that which fulfills all the teachings of the Buddha, one has accomplished something. The mind is ungraspable; it cannot be seen. This is the actual state of the mind. [MS.128.a] Still, when all the liberative meditative states, the attainments of concentration, have been transformed into the concentration of the Buddha, something has been accomplished. The mind is formless; it is imperceptible, unobstructable, and uncognizable. This is the actual state of the mind. Still, when the knowledge of all the various questions that can be raised has been transformed into the perfect knowledge of the Buddha, something has been accomplished. The mind arises in response to various objects. This is the actual state of the mind. Still, when the object of a root of virtue is brought into contact with the mind, one has accomplished something. The mind does not arise without a cause. This is the actual state of the mind. Still, when the mind that is the cause of the elements that are conducive to awakening has been engendered, something has been accomplished. The mind does not arise without any influence. This is the actual state of the mind. Still, when the mind is brought under the influence of the Buddha, something has been accomplished.’ This, Śāriputra, is how the bodhisatva practices the foundation of mindfulness of the mind by observing the mind. As he dwells on the mind and observes the mind, he steers his mind so that he attains the superior abilities. When he has attained the superior abilities, he is able to know all minds by means of one mind, and with this knowledge he teaches the Dharma of the true nature of the mind.
Bodhisattva, Buddha, Teachings