宗鏡錄 93.3

Answer: This gate of the true mark of the one mind is the extremely profound principle of prajñā. If, amidst what is difficult to believe, someone does believe, the Dharma-benefit is boundless, known only to the Buddhas. If anyone slanders it, the sin of slandering prajñā is unsurpassed in its gravity; in the present life they will suffer calamity and in their living body sink into the hells. Why is the retribution received so immense? Because prajñā is the mother of all worldly and world-transcending ordinary beings and sages. It is like the great earth: there is nothing that is not born from the earth. If one slanders it, one slanders all the merit of the Buddha-grounds and the Three Jewels. Just so, among all sentient beings in the ten dharmadhātus, whether rising or falling, foolish or wise, there are none who do not come forth from within prajñā. If they did not receive the majestic radiance of prajñā, in truth not a single speck of dust could be established. As a Prajñā Sūtra states: "If one wishes for nobility, sovereignty, and so forth up to attaining bodhi, one should train in prajñā." It also states: "If one wishes to possess the six sense organs in full, one should train in prajñā," and even ghosts and animals must also be complete [in their faculties], because these ghosts and animals all come from training in prajñā. Hence we know that not believing in the Mirror of the Source is entirely unjustifiable. As the Sūtra of the Non-Action of All Dharmas (*Sarvadharmāpravṛttinirdeśa) states: "At that time Mañjuśrī said: 'World-Honoured One, after the parinirvāṇa of the Tathāgata King of the Lion's Roar and Drum Sound, at that time there was a bodhisattva monk named Xigen (Pratibhānamati). He was a Dharma master at the time, upright and dignified; he did not disrupt deportment, nor did he abandon worldly dharmas. At that time, sentient beings all had sharp faculties and delighted in hearing profound discourses. That Dharma Master Xigen, in the presence of the assembly, did not praise having few desires, being content, refined conduct, or dwelling in solitude; he taught the assembly only the true mark of all dharmas, which is to say: The nature of all dharmas is itself the nature of covetous desire; the nature of covetous desire is itself the nature of all dharmas; the nature of anger is itself the nature of all dharmas; the nature of foolishness is itself the nature of all dharmas. That Dharma Master Xigen converted sentient beings by such expedient means. The practices of sentient beings were all of one mark, and none criticized another. On the path they practiced, their minds were free of anger and foolishness. Because of the cause and condition of being free of anger and foolishness, they attained the endurance of dharmas and became definitively indestructible within the Buddha-Dharma. / 'World-Honoured One, at that time there was another monk and Dharma master practicing the bodhisattva path, named Shengyi (Viseṣacinti). That monk Shengyi guarded and upheld the prohibitive precepts, attained the four dhyānas and the four formless attainments, and practiced the twelve dhūtas. World-Honoured One, this monk Shengyi had disciples whose minds were frivolous and restless, taking pleasure in seeing the faults of others. World-Honoured One, later on, on one occasion, Bodhisattva Shengyi entered a village to beg for food and by mistake came to the house of a disciple of Xigen. Seeing the householder's son who was the master of the house, he went to his place, spread his mat, and sat down. For the sake of the householder's son, he praised having few desires, contentment, and refined conduct, spoke of the fault of unprofitable speech, and praised those who keep distant from the multitudes and delight in practicing alone. Furthermore, in front of the householder's son, he spoke of the faults of Dharma Master Xigen: "This monk is not genuine; he converts sentient beings by means of wrong-view paths. He is one of mixed practice, saying that lust has no obstruction, anger has no obstruction, foolishness has no obstruction, and all dharmas have no obstruction." / 'This householder's son had sharp faculties and had attained the endurance of the non-arising of dharmas (anutpattikadharmakṣānti). He then said to the monk Shengyi: "Venerable Sir, do you know covetous desire—what dharma is it?" / 'Shengyi said: "Householder, I know covetous desire is an affliction (kleśa)." / 'The householder's son said: "Venerable Sir, is this affliction inside or outside?" / 'The monk Shengyi said: "It is not inside, nor is it outside." / '"Venerable Sir, if covetous desire is not inside and not outside, nor in the east, west, south, north, the four intermediate directions, above, below, or the ten directions, then it is unarisen. If it is unarisen, how can you speak of defilement or purity?" / 'At that time the monk Shengyi was angry and displeased. He rose from his seat, departed, and spoke these words: "This monk Xigen greatly deludes the multitude with false dharmas." / 'Because this man had not trained in entering the Dharma-gate of sounds, when he heard the sounds of the Buddha he was pleased, but when he heard the sounds of non-Buddhists he was angry; when he heard the sounds of the brahma-conduct he was pleased, but when he heard the sounds of non-brahma-conduct he was angry. Because he had not trained in entering the Dharma-gate of sounds... / Up to: 'At that time Bodhisattva Xigen spoke these verses before the saṅgha, saying: / "Covetous desire is nirvāṇa; / Anger and foolishness are also like this. / Within these three matters, / There are immeasurable Buddha-paths. / If someone discriminates / Covetous desire, anger, and foolishness, / That person is far from the Buddha, / Like heaven and earth. / Bodhi and covetous desire / Are one and not two; / Both enter the one Dharma-gate, / Equal and without difference. / Ordinary people hear this and are terrified; / They are very far from the Buddha-path. / Covetous desire does not arise or cease; / It cannot cause affliction to the mind. / If a person has a notion of self / And holds the view of attainment, / That person, on account of covetous desire, / Will enter into the hells. / The true nature of covetous desire / Is itself the nature of the Buddha-Dharma; / The true nature of the Buddha-Dharma / Is also the nature of covetous desire. / These two dharmas are of one mark, / Namely, they are markless. / If one can understand in this way, / One is a guide for the world. / If someone discriminates, / 'This is upholding precepts, this is breaking precepts,' / Deceived by upholding precepts, / They disparage others. / Such a person lacks bodhi / And also lacks the Buddha-Dharma; / They merely dwell and stand / Within the view of having something attained. / If one dwells in an aranya, / Valuing oneself and disdaining others, / One will not even attain rebirth in heaven, / How much less bodhi! / All this is due to clinging to solitude / And abiding in wrong views. / Wrong views and bodhi / Are all equal without difference; / It is only by names and numbers, / Because of words, that they differ. / If a person penetrates this, / They are close to bodhi. / Discriminating the defilement of afflictions / Is itself clinging to the view of purity. / Without bodhi or Buddha-Dharma, / One dwells in the view of having something attained. / If one covets and clings to the Buddha-Dharma, / One is far from the Buddha-Dharma. / Because of coveting unobstructed dharmas, / One returns to experiencing suffering and affliction. / If a person does not discriminate / Covetous desire, anger, and foolishness, / Because they enter into the nature of the three poisons, / They behold bodhi. / Such a person is close to the Buddha-path / And swiftly attains the endurance of the non-arising [of dharmas]. / If one sees conditioned dharmas / As different from unconditioned dharmas, / Such a person will never attain it."

understanding conditioned dharmas.
If one knows both natures are the same,
one will surely be an honored one among humans.
A Buddha does not see bodhi,
nor does he see Buddha-dharmas.
Because he does not cling to dharmas,
he conquers Māra and realizes the Buddha Way.
If you wish to liberate sentient beings,
do not discriminate their nature.
All sentient beings
are identically in nirvāṇa.
If one can see thus,
then one will attain buddhahood.
One whose mind is not quiet and still,
yet manifests a quiet, still appearance,
among devas and humans
is a great thief.
Such a person has no bodhi,
nor any Buddha-dharmas.
If one forms such an aspiration as:
'I shall become a Buddha,'
such an ordinary being
is dragged by the power of avidyā.
Buddha-dharmas are profoundly pure;
their metaphor is like empty space.
Within this there is nothing to grasp,
nor is there anything to discard.
A Buddha does not attain the Buddha Way,
nor does he liberate sentient beings.
Ordinary beings forcefully discriminate,
making a Buddha who liberates sentient beings.
Such a person, from Buddha-dharmas,
is exceptionally far removed.
If one sees sentient beings suffering,
then one is a sufferer oneself.
Sentient beings have no sentient beings,
yet we say there are sentient beings.
Abiding in the mark of sentient beings,
one does not have bodhi.
If someone sees that sentient beings
are ultimate liberation,
free of lust, anger, and delusion,
know that this person is a general of the world.
If someone sees sentient beings
and does not see non-sentient beings,
they do not attain the reality of Buddha-dharmas.
Buddhas share the nature of sentient beings;
if one can know thus,
one is a general of the world."
And so forth, until, when he preached these verses of the Dharma, thirty thousand sons of devas attained anutpattikadharmakṣānti, and eighteen thousand people attained the liberation of the destruction of the āsravas. Thereupon the earth split open, and the monk Śreṣṭhamati fell into the great hell. Due to the causes and conditions of this karmic obstruction and transgression, for hundreds of thousands of koṭis of nayutas of kalpas, he underwent diverse bitter torments in the great hell. Emerging from the hell, for seven hundred and forty thousand lives he was constantly slandered. For several hundreds of thousands of kalpas, he did not even hear the name of a Buddha. From that time onward, he again happened to meet Buddhas and left household life to study the Path, yet lacked aspiration and joy. For six hundred and twenty thousand lives, he constantly returned from the Path to secular life. Also, due to the residual transgression of the karmic obstruction, for several hundreds of thousands of lives his sense faculties were dull and dim. "World-Honoured One, that Dharma Master Prasannendriya has now, over a hundred thousand koṭis of Buddha lands to the east, in a land named Ratnavyūha, attained anuttarāsamyaksaṃbodhi within it, titled King of Supremely Radiant and Mighty Virtue Tathāgata, Arhat, Samyaksambuddha, currently residing there. That monk Śreṣṭhamati is my present self. World-Honoured One, when I had not yet entered such an approach to the characteristics of dharmas, I underwent such suffering—the suffering of discrimination and the suffering of inversion. Therefore, if one generates the mind of a bodhisattva, or generates the mind of the Hīnayāna, and does not wish to arouse such transgressions of karmic obstruction, nor wish to undergo such suffering and affliction, one must not oppose and reject the Buddha-Dharma. There is no place where anger and delusion can arise." The Buddha said to Mañjuśrī, "Having heard these verses, what benefit did you obtain?" "World-Honoured One, after I exhausted these transgressions of karmic obstruction, due to the causes and conditions of hearing these verses, wherever I was born, I had sharp faculties and wisdom, attained deep Dharma-kṣānti, and skillfully expounded the profound Dharma." "Mañjuśrī, through whose power are you able to remember the causes and conditions of such sinful karma over immeasurable asaṃkhyeya kalpas?" "World-Honoured One, whatever the bodhisattvas recall, expound, and reflect upon is entirely the supernatural power of the Buddha. Why? All dharmas come forth from the Buddha." Thus we know that if one does not believe in the principle of true reality expounded in the Record of the Mirror of the Source, one will be like the monk Śreṣṭhamati, whose spirit sank and suffered the great agony of the earth splitting open. If one has faith in such teachings, one will be like Mañjuśrī, whose wisdom articulated the wondrous eloquence of the profound Dharma. Faith and slander bring mutual retributions; cause and effect do not err. We universally encourage future sages: you should deeply believe and accept it. If one speaks of the blessings of faith in prajñā, they are extensively detailed in the previous text. Now, expounding the sins of slandering the Vaipulya teachings, we briefly cite true evidence. As the Great Prajñāpāramitā Sūtra extensively explains the sin of slandering the Dharma: one falls from this realm into the Avīci Hell. When this realm's kalpa is destroyed and the sin is still not exhausted, one is transferred to an Avīci Hell in another realm. When that other realm again undergoes kalpa destruction and the sin is still not ended, one is transferred again to another realm. Wandering thus through the ten directions, each of the ten directions undergoing the end of a kalpa, one is reborn back into the Avīci Hell of this land. Even if a thousand Buddhas appear in the world, saving them is still difficult. If one wished to describe the bodies they receive, those who hear it would vomit hot blood and die; therefore, when Subhūti requested that the bodies they receive be described, the Buddha ultimately did not speak of it. Furthermore, the celestial sons of the hells in the Avataṃsaka Sūtra and the fourfold assembly that despised Sadāparibhūta in the Lotus Sūtra all disbelieved and completely fell into Avīci. If anyone hears this, they should be frightened and terrified, taking it as a mirror and admonition to universally enlighten the mass of the ignorant. Next, explaining those who receive retribution in the present life for faith and slander: First, explaining those who have faith: In the Tang dynasty, the Śramaṇa Huixuan, whose lay surname was Dong, lived in Xiangyang. He left household life at a young age and listened to the Three Treatises. At first he resided at Guangfu Monastery, living on the mountain summit. Drawing water was laborious. In the morning he intended to go to another monastery. At night he saw a divine man, ten feet in height, wearing a purple robe, who bowed with his head to Xuan's feet and said, "Please remain here and constantly lecture on Mahāyāna sūtras; do not be anxious on account of the Hīnayāna. That Hīnayāna is like a high mountain without water: it cannot benefit people. The Mahāyāna sūtras are like a great ocean. Since residing on this mountain, many Buddhas have appeared in the world. If one person recites and explains the Mahāyāna, it can cause their dwelling place to be filled with the radiance of precious jewels and their retinue to flourish. If there is Hīnayāna, the former matters will all be lost. I only wish you will propagate and uphold it, not disappointing what is hoped for. If the Dharma Master needs water, this is easily obtained. On the eighth day of the coming month, you will certainly obtain it. I will personally go to the great spring at Mount Cimu in Jiannan and invite a dragon king to depart." Having spoken, he disappeared. Just on the night of the seventh day of the coming month, a great wind suddenly arose, coming from the southwest, with thunder claps and torrential rain. They saw only a clear spring, fragrant and delicious. The entire congregation rejoiced. When the monk passed away, the dragon spring gradually dried up. Faith serving as a benefit is of this kind. Second, explaining those who slander: The Buddha Treasure Sūtra states: 'In the future age, there will be monks...'

[does] not cultivate bodily discipline, mental cultivation, or wisdom. Such a person derisively mocks the teaching of ultimate emptiness spoken by the Tathāgata." It also says: "If there are those who hear of emptiness and are immediately terrified and alarmed, such people are pitiable; they go straight to hell, with no one to save them." During the Tang, the monk Huitiao, whose secular surname was Zhuang, left home when young and made the Hīnayāna his main study. He resided under Master Zhe at Baoshan Monastery in Xiangyang. At Longquan, lectures on the *Three Treatises* were being held; feeling intolerant in his heart, he said: "The *Three Treatises* explain emptiness, and those lecturing on them cling to emptiness." As soon as he finished speaking, his tongue stuck out three feet, and blood flowed from his eyes, ears, and nose together. For seven days he could not speak. There was the Vinaya Master Fu, who, hearing of his tongue protruding, said to him: "You are too foolish! Defaming with a single word, your guilt exceeds the five inexpiable offenses. Only by having faith in the Mahāyāna can you escape it." He then had him burn incense, make a vow, and repent his former words. His tongue then drew back in. He thereupon went to Master Zhe's place, vowing in his heart to restrain his conduct and only listen to the Mahāyāna. Later he went to Shenzu Monastery on Mount Xiang; not crossing the threshold with his feet, he constantly practiced the Mahāyāna, at times lecturing on scriptures such as the *Avataṃsaka* to express his repentance and apology. He constantly stated his former error before the assembly. Living alone in a single room, he sat constantly and was constantly mindful. On the third day of the fourth month in the eleventh year of Zhenguan, while sitting in meditation in the pine grove behind the monastery, he saw three people approach of wondrous and extraordinary appearance. After bowing and asking to receive the bodhisattva precepts, they said: "The Dhyāna Master has great and sharp faculties. Had you not changed your mind and had faith in the Mahāyāna, even after the appearance in the world of a thousand buddhas, you would still be in hell." Moreover, in the past someone defamed the Mahāyāna, and at the approach of death emitted the sound of an ox. Thus one knows that the initial retribution is clear; how could the full fruitional retribution fail to follow? All of the above are due to deep obstructions and lack of faith, or shallow wisdom and erroneous transmission, where grasping at the letter gives rise to views, all turning into defamation of the Dharma. As the *Mañjuśrīparikrama-sūtra* states: "Mañjuśrī said: 'Venerable Śāriputra, if someone should say that the Tathāgatas of the past, future, and present are dependent or not dependent, such a person defames the Tathāgata. Why is this? Tathatā is free of thought, nor is there anything thought of; tathatā does not regress; tathatā is without characteristics.'" Now, the general intention of the *Mirror of the Source* is that all the passages recorded—whether from the patriarchs or from the teachings—if there is even a single character or a single phrase, whether regarding principle or phenomena, whether regarding wisdom or practice, all are entirely dedicated, pointing back and returning to the one mind of tathatā. Why is this? The real nature of the mind is called tathatā. "Nature" has the meaning of being unalterable; "real" takes its name from being devoid of falsehood; "thusness" is unvarying and undifferentiated. Because this mind-nature is universally pervasive and harmoniously integrated, horizontally encompassing the ten directions and vertically penetrating the three periods of time, extending to all times and places without ever being interrupted, whatever slight fine hair of good roots there may be is entirely dedicated. Thought after thought accords with the substance of tathatā—and the substance is completely tranquil; one by one it accords with the function of tathatā—and how could the function ever be exhausted? Therefore, simply by tallying with the one thusness, it naturally contains all virtues. As in the *Avataṃsaka-sūtra*, the dedication of the characteristics of tathatā contains one hundred phrases. In each and every phrase, there is none that does not point to the same, all serving to accomplish the wondrous gate of the one mind. As the sūtra states: "Sons of the Buddha! This bodhisattva-mahāsattva has clear right mindfulness, his mind is steadfastly settled, he leaves confusion far behind, he practices with single-minded intent, his deep mind is unshakable, he accomplishes indestructible karma, he inclines toward all-knowledge and never regresses, he aspires to seek the Mahāyāna with vigor and fearlessness, he plants all roots of virtue, he universally pacifies the world, he generates superior good roots, he cultivates pure white dharmas, his great compassion increases, and the jewel of his mind is perfected … Furthermore, just as tathatā is pervasive in all places and has no boundary, the dedication of good roots is also like this: it is pervasive in all places and has no boundary. Just as tathatā has reality as its nature, the dedication of good roots is also like this: it understands all dharmas to have reality as their nature. Just as tathatā constantly maintains its original nature without change, the dedication of good roots is also like this: it maintains its original nature and never changes from beginning to end. Just as tathatā has the absence of nature as the nature of all dharmas, the dedication of good roots is also like this: it understands all dharmas to have the absence of nature as their nature. Just as tathatā has the absence of characteristics as its characteristic, the dedication of good roots is also like this: it understands all dharmas to have the absence of characteristics as their characteristic. Just as with tathatā, if anyone attains it, they ultimately never regress, the dedication of good roots is also like this: if anyone attains it, they never regress with respect to all buddhadharmas. Just as tathatā is the sphere of practice of all buddhas, the dedication of good roots is also like this: it is the sphere of practice of all tathāgatas. Just as tathatā is free from the characteristics of cognitive objects yet serves as a cognitive object, the dedication of good roots is also like this: it is free from the characteristics of cognitive objects yet serves as the complete cognitive object of all buddhas of the three periods of time. Just as tathatā can establish [things], the dedication of good roots is also like this: it can establish all sentient beings. Just as tathatā's nature is constantly compliant, the dedication of good roots is also like this: exhausting all future kalpas, it complies without interruption. Just as tathatā cannot be measured, the dedication of good roots is also like this: equal to the realm of space and exhausting the minds of sentient beings, it cannot be measured. Just as tathatā completely fills everything, the dedication of good roots is also like this: in a single kṣaṇa, it universally pervades the dharmadhātu. Just as tathatā is eternally abiding and inexhaustible, the dedication of good roots is also like this: it is ultimately inexhaustible. Just as tathatā has no comparison, the dedication of good roots is also like this: it can universally consummate all buddhadharmas and has no comparison. Just as tathatā's substance and nature are firm and solid, the dedication of good roots is also like this: its substance and nature are firm and solid, unable to be frustrated by any afflictions. Just as tathatā cannot be destroyed, the dedication of good roots is also like this: all sentient beings cannot damage it. Just as tathatā has illumination as its substance…"

The dedication of roots of goodness is also like this: taking universal illumination as its nature. Just as tathatā is omnipresent, the dedication of roots of goodness is also like this: in all places there is nowhere it is not present. Just as tathatā pervades all times, the dedication of roots of goodness is also like this: pervading all times. Just as tathatā is inherently ever pure, the dedication of roots of goodness is also like this: dwelling in the world yet its substance is pure. Just as tathatā is unhindered regarding phenomena, the dedication of roots of goodness is also like this: moving everywhere without any hindrance. Just as tathatā is the eye for all phenomena, the dedication of roots of goodness is also like this: able to serve as the eye for all sentient beings. Just as the nature of tathatā is free from weariness, the dedication of roots of goodness is also like this: practicing all bodhisattva practices constantly without weariness. Just as the substance and nature of tathatā are extremely profound, the dedication of roots of goodness is also like this: its nature is extremely profound. Just as tathatā is devoid of a single entity, the dedication of roots of goodness is also like this: thoroughly knowing its nature to be devoid of a single entity. Just as the nature of tathatā does not manifest, the dedication of roots of goodness is also like this: its substance is subtle and difficult to perceive. Just as tathatā is free from all defilements and cataracts, the dedication of roots of goodness is also like this: the eye of wisdom is pure, free from all cataracts of delusion. Just as the nature of tathatā has no equal, the dedication of roots of goodness is also like this: accomplishing all bodhisattva practices, supremely unequalled. Just as the substance and nature of tathatā are tranquil, the dedication of roots of goodness is also like this: skillfully complying with tranquil phenomena. Just as tathatā has no root, the dedication of roots of goodness is also like this: able to enter all rootless phenomena. Just as the substance and nature of tathatā are boundless, the dedication of roots of goodness is also like this: purifying sentient beings in numbers that are boundless. Just as the substance and nature of tathatā are unattached, the dedication of roots of goodness is also like this: completely departing far from all attachments. Just as tathatā has no obstruction, the dedication of roots of goodness is also like this: eradicating all worldly obstructions. Just as tathatā is not the realm of the world, the dedication of roots of goodness is also like this: not that which can be practiced by any worldly realm. Just as the substance and nature of tathatā have no abiding, the dedication of roots of goodness is also like this: all births and deaths are not what it abides in. Just as the nature of tathatā has no making, the dedication of roots of goodness is also like this: all makings are entirely abandoned. Just as the substance and nature of tathatā are firmly settled, the dedication of roots of goodness is also like this: firmly settled in the real. Just as tathatā corresponds with all phenomena, the dedication of roots of goodness is also like this: corresponding with all bodhisattvas' hearing and practicing. Just as tathatā is constantly equal in nature within all phenomena, the dedication of roots of goodness is also like this: practicing equal conduct throughout the worldly realms. Just as tathatā is not separate from phenomena, the dedication of roots of goodness is also like this: to the exhaustion of the future realm, it does not abandon the world. Just as tathatā is ultimately inexhaustible among all phenomena, the dedication of roots of goodness is also like this: dedication toward all sentient beings is inexhaustible. Just as tathatā is not in conflict with all phenomena, the dedication of roots of goodness is also like this: not in conflict with the Buddhadharma of all three periods of time. Just as tathatā universally gathers all phenomena, the dedication of roots of goodness is also like this: completely gathering the roots of goodness of all sentient beings. Just as tathatā shares its substance and nature with all phenomena, the dedication of roots of goodness is also like this: sharing the same substance and nature with the buddhas of the three periods of time. Just as tathatā and all phenomena are not parted from one another, the dedication of roots of goodness is also like this: gathering and sustaining all worldly and world-transcending phenomena. Just as tathatā cannot be overshadowed, the dedication of roots of goodness is also like this: nothing in the whole world can overshadow it. Just as tathatā is unshakable, the dedication of roots of goodness is also like this: no demonic deeds can shake it. Just as the nature of tathatā is free from defilement and turbidity, the dedication of roots of goodness is also like this: practicing bodhisattva conduct free from defilement and turbidity. Just as tathatā is without alteration, the dedication of roots of goodness is also like this: in its pity and concern for sentient beings, the mind is without alteration. Just as tathatā cannot be exhausted, the dedication of roots of goodness is also like this: it is not something that worldly phenomena can exhaust. Just as the nature of tathatā is constantly awake, the dedication of roots of goodness is also like this: universally able to awaken to all phenomena. Just as tathatā cannot be lost or ruined, the dedication of roots of goodness is also like this: giving rise to supreme aspirations toward all sentient beings, never lost or ruined. Just as tathatā can shed great illumination, the dedication of roots of goodness is also like this: illuminating all worlds with the light of great wisdom. Just as tathatā is ineffable, the dedication of roots of goodness is also like this: beyond all verbal expression. Just as tathatā sustains all worlds, the dedication of roots of goodness is also like this: able to sustain all bodhisattva practices. Just as tathatā accords with worldly discourse, the dedication of roots of goodness is also like this: complying with all discourse of wisdom. Just as tathatā pervades all phenomena, the dedication of roots of goodness is also like this: pervading all buddha lands in the ten directions, manifesting great supernatural powers and realizing equal and perfect awakening. Just as tathatā is free from conceptual differentiation, the dedication of roots of goodness is also like this.

[does] not make distinctions regarding all worlds. Just as tathatā is omnipresent throughout all bodies, the dedication of roots of goodness is also like this: omnipresent throughout the lands of the ten directions within immeasurable bodies. Just as tathatā in its essential nature is unproduced, the dedication of roots of goodness is also like this: through skillful means it displays birth while nothing is born. Just as tathatā is nowhere absent, the dedication of roots of goodness is also like this: universally displaying supernormal powers throughout the buddha-lands of the ten directions and the three periods of time, nowhere absent. Just as tathatā is omnipresent in the night, the dedication of roots of goodness is also like this: emitting great radiance in all nights, performing buddha-activities. Just as tathatā is omnipresent in the day, the dedication of roots of goodness is also like this: causing all sentient beings present in the day to behold the buddha's supernormal transformations and the expounding of the non-retrogressing wheel, parting from defilement and purified so that none spend [their time] in vain. Just as tathatā is omnipresent in half-months and in full months, the dedication of roots of goodness is also like this: attaining skillful means regarding the sequential seasons and periods of all worlds, knowing all times within a single thought-moment. Just as tathatā is omnipresent in years, the dedication of roots of goodness is also like this: abiding for immeasurable kalpas, clearly and fully maturing all spiritual faculties, causing all to be perfected. Just as tathatā is omnipresent throughout kalpas of formation and disintegration, the dedication of roots of goodness is also like this: abiding throughout all kalpas, pure and undefiled, teaching and transforming sentient beings to make them all pure. Just as tathatā reaches to the end of the future limit, the dedication of roots of goodness is also like this: reaching to the end of the future limit, cultivating all pure, wondrous practices of bodhisattvas, bringing great vows to full completion without retrogression. Just as tathatā universally abides in the three periods of time, the dedication of roots of goodness is also like this: causing all sentient beings in a single instant to behold the buddhas of the three periods of time, never relinquishing or parting [from them] for even a single thought-moment. Just as tathatā is omnipresent in all places, the dedication of roots of goodness is also like this: transcending the three realms, universally moving through everything and attaining complete mastery. Just as tathatā abides in the dharmas of existence and nonexistence, the dedication of roots of goodness is also like this: completely comprehending all dharmas of existence and nonexistence to be utterly pure. Just as tathatā in its essential nature is pure, the dedication of roots of goodness is also like this: capable of gathering the dharmas that assist the path through skillful means, purifying all bodhisattva practices. Just as tathatā in its essential nature is clear and immaculate, the dedication of roots of goodness is also like this: causing all bodhisattvas to obtain the clear and immaculate mind of samādhi. Just as tathatā in its essential nature is stainless, the dedication of roots of goodness is also like this: far departing from all stains, fully satisfying all pure intentions. Just as tathatā is without self or what belongs to self, the dedication of roots of goodness is also like this: with a pure mind free of self and what belongs to self, pervading the buddha-lands of the ten directions. Just as tathatā in its essential nature is impartial, the dedication of roots of goodness is also like this: obtaining the impartial knowledge of all knowledge, illuminating all dharmas and parting from all cataracts of delusion. Just as tathatā transcends all numbers and quantities, the dedication of roots of goodness is also like this: dwelling together with the greatly powerful treasury of the Dharma of the vehicle of all-knowledge that transcends numbers and quantities, raising up the vast cloud of the Dharma that pervades all worlds in the ten directions. Just as tathatā abides impartially, the dedication of roots of goodness is also like this: bringing forth all bodhisattva practices, impartially abiding in the path of all-knowledge. Just as tathatā universally abides in all realms of sentient beings, the dedication of roots of goodness is also like this: fulfilling unobstructed sarvākārajñatā, manifesting completely before all realms of sentient beings. Just as tathatā is without discrimination and universally abides in the knowledge of all vocal sounds, the dedication of roots of goodness is also like this: possessing the knowledge of all words and sounds, able to universally manifest all kinds of vocal sounds to instruct sentient beings. Just as tathatā is eternally parted from the mundane world, the dedication of roots of goodness is also like this: universally causing sentient beings to transcend the mundane world forever. Just as tathatā in its essential nature is vast, the dedication of roots of goodness is also like this: fully able to receive and retain the vast Buddhadharma of past, future, and present, never forgetting it, diligently cultivating all bodhisattva practices. Just as tathatā has no interruption or rest, the dedication of roots of goodness is also like this: in order to settle all sentient beings upon the stage of great wisdom, cultivating bodhisattva practices throughout all kalpas without interruption or rest. Just as tathatā in its essential nature is broad and vast, pervading all dharmas, the dedication of roots of goodness is also like this: pure mindfulness unobstructed, universally gathering in all broad and vast Dharma doors. Just as tathatā universally gathers all categories [of things], the dedication of roots of goodness is also like this: realizing knowledge of immeasurable classes and categories, cultivating the true, wondrous practices of bodhisattvas. Just as tathatā does not grasp or cling to anything, the dedication of roots of goodness is also like this: having nothing to grasp in all dharmas, eradicating all mundane grasping and attachments, universally purifying [all]. Just as tathatā in its essential nature is unmoving, the dedication of roots of goodness is also like this: firmly abiding in the complete practices and vows of Samantabhadra, utterly unmoving. Just as tathatā is the sphere of the buddhas, the dedication of roots of goodness is also like this: causing sentient beings to fulfill the sphere of all great wisdom, eradicating the sphere of kleśas and making everything pure. Just as tathatā cannot be subdued, the dedication of roots of goodness is also like this: not being subdued by any of the works of Māra or the erroneous doctrines of non-Buddhists. Just as tathatā is neither something to be cultivated nor not to be cultivated, the dedication of roots of goodness is also like this: relinquishing all false conceptual graspings, making no discrimination between cultivation and non-cultivation. Just as tathatā has no retrogression or abandonment, the dedication of roots of goodness is also like this: constantly seeing the buddhas, giving rise to the bodhicitta, adorned with great vows, never retrogressing or abandoning [them]. Just as tathatā universally gathers all words and sounds of the world, the dedication of roots of goodness

is also like this: able to obtain the supernormal power and wisdom of all distinct words and sounds, universally uttering all kinds of verbal expressions. Just as tathatā seeks nothing in all dharmas, the dedication of roots of goodness is also like this: causing sentient beings to mount the vehicle of Samantabhadra and attain transcendence, having no covetous seeking in all dharmas. Just as tathatā abides in all stages, the dedication of roots of goodness is also like this: causing all sentient beings to relinquish the mundane stages and abide in the stage of wisdom, adorning themselves with the practices of Samantabhadra. Just as tathatā is without cessation, the dedication of roots of goodness is also like this: attaining fearlessness in all dharmas, expounding everywhere in accordance with each category's voice, without cessation. Just as tathatā has abandoned all āsravas, the dedication of roots of goodness is also like this: causing all sentient beings to accomplish Dharma-knowledge, comprehend dharmas, and fulfill the undefiled virtues of bodhi. Just as tathatā has no subtle dharma that can corrupt it or cause any fraction of it not to be awakening, the dedication of roots of goodness is also like this: universally causing awakening to all dharmas, its mind immeasurable, completely pervading the dharmadhātu. Just as tathatā has no beginning in the past, no end in the future, and no difference in the present, the dedication of roots of goodness is also like this: constantly giving rise to fresh bodhicitta vows for the sake of all sentient beings, universally making them pure, eternally parted from birth-and-death. Just as tathatā is without discrimination within the three realms, the dedication of roots of goodness is also like this: present mind constantly awakened in every thought-moment, past and future completely purified. Just as tathatā accomplishes all buddhas and bodhisattvas, the dedication of roots of goodness is also like this: giving rise to all great vows and skillful means, accomplishing the vast wisdom of all buddhas. Just as tathatā is definitively pure and does not coexist with any kleśas, the dedication of roots of goodness is also like this: able to eradicate the kleśas of all sentient beings and fulfill all pure wisdom. Explanation: One must know from this that within the hundred phrases, in each and every meaning, there is not a single character that is not explained with reference to the mind, nor a single practice that does not arise in accordance with the nature. It can be said that the true pervades the tips of practices, so that not a single practice is not true; practices penetrate to the true source, so that not a single truth is not practice. Thus principle and phenomena are complete, and mind and objects interpenetrate. One neither attaches to existence and congeals emptiness, nor stagnates in truth and defiles the mundane. It can cause correct faith to arise頓 instantly, step by step forming the causal approach of the bodhisattva, directly revealing complete cultivation, thought by thought fulfilling the ocean of the fruits of the buddhas. For this reason, the full, vast text of the hundred phrases has been cited in its entirety to conclusively prove the wondrous purport of the Source Mirror. Now, we universally encourage scholars of the ten directions and all future worthy ones: may you only wish to be rich in the Way and poor in worldly matters, detached in sentiment and rich in virtue. Take the Dharma as companion and wisdom as foremost; use compassion to cultivate oneself, taking the enlightenment of beings as your task. Be a donor of the Dharma, not begrudging your family tradition; leave no question unanswered, resolving every doubt. Then, treading the path of the buddhas' practice, you will avoid betraying your original mind; wondrous practice will be ever new, and the supreme Way will be right at hand. Therefore the Song of Enlightenment says: 'A poor son of the Śākya, his mouth calls himself poor; / truly his body is poor, but his Way is not poor. / Poor, his body always wears hemp and rags; / rich in the Way, his mind conceals a priceless jewel. / The priceless jewel is inexhaustible in use; / benefiting beings in accord with the occasion, never begrudging. / The three bodies and four wisdoms are perfected in the substance; / the eight liberations and six supernormal powers are stamped on the mind-ground.' This means taking the dharmadhātu as the body and empty space as the measure; sentiments of grasping and rejection vanish, and views of self and other are obliterated. Taking the mind of beings as one's own mind, which gate would not be accommodated? Taking their intention as one's own intention, what dharma could run contrary? Entering the Source Mirror, it is naturally so. Hence the book says: 'Listening with the ears of millions of people, seeing with the eyes of the four seas; knowing other bodies by means of one's own body, knowing other minds by means of one's own mind.' 'The sage has no constant mind; he takes the mind of the common people as his mind.' It also says: 'Conforming oneself to others, all matters dissolve into harmony; subjecting others to oneself, all matters erupt into dispute.' Thus, internal and external pointers of return provide boundless proof.