四明尊者教行錄 3.35

3.35

Dharmatā possesses all physical forms, / named wonderful forms; / dharmatā possesses all meanings, / named the primary meaning. / Can this meaning and this form / ever be divided into two? / The nature of fire is precisely true emptiness— / the Śūraṅgama reveals its significance; / the nature of form is precisely the nature of wisdom— / the Awakening of Faith displays its import. / The thousand thusnesses, appearances and non-appearances, / can only be lodged in a single kṣaṇa; / the one principle, empty and non-empty, / is where Vairocana completely pervades. / Exhausting form to the utmost neighboring atom / is precisely the original ground; / scrutinizing mind down to a single kṣaṇa / is precisely the wisdom of true thusness. / The nose smells the fragrance of merit; / the tongue tastes the flavor of the wondrous Dharma. / That the appearances of the world are permanent / is truly because they abide in the Dharma-position; / that the Dharma-body streams into the five paths / is truly because it possesses provisional wisdom. / When the mind is frantic, gold and stone are obscured; / when form is diseased, thoughts and perceptions are intoxicated. / Principle of mind and form are not different; / how could physical matter and meaning ever diverge? / Sentient beings are deluded about the original source, / rigidly separating the sentient and insentient realms. / Practicing repentance and praise relying on emptiness, / the substance of the dharmadhātu is fully complete. / Bright light illuminates the world; / true gold is the most precious of all dharmas. / The ultimate true substance / is directly invoked, not taken from an analogy. / In striking and evoking this profound subtlety, / I know you are equipped with both adornments; / with this deliberation of mine, / I further invite you to refine its essence.