宗鏡錄 93.3.4

93.3.4

善根迴向。 亦復如是。 以普照明。 而為其性。 譬如真如。 無所不在。 善根迴向。 亦復如是。 於一切處。 悉無不在。 譬如真如。 遍一切時。 善根迴向。 亦復如是。 遍一切時。 譬如真如。 性常清淨。 善根迴向。 亦復如是。 住於世間。 而體清淨。 譬如真如。 於法無礙。 善根迴向。 亦復如是。 周行一切。 而無所礙。 譬如真如。 為眾法眼。 善根迴向。 亦復如是。 能為一切眾生作眼。 譬如真如。 性無勞倦。 善根迴向。 亦復如是。 修行一切菩薩諸行恒無勞倦。 譬如真如。 體性甚深。 善根迴向。 亦復如是。 其性甚深。 譬如真如。 無有一物。 善根迴向。 亦復如是。 了知其性。 無有一物。 譬如真如。 性非出現。 善根迴向。 亦復如是。 其體微妙。 難可得見。 譬如真如。 離眾垢翳。 善根迴向。 亦復如是。 慧眼清淨。 離諸癡翳。 譬如真如。 性無與等。 善根迴向。 亦復如是。 成就一切諸菩薩行。 最上無等。 譬如真如。 體性寂靜。 善根迴向。 亦復如是。 善能隨順寂靜之法。 譬如真如。 無有根本。 善根迴向。 亦復如是。 能入一切無根本法。 譬如真如。 體性無邊。 善根迴向。 亦復如是。 淨諸眾生。 其數無邊。 譬如真如。 體性無著。 善根迴向。 亦復如是。 畢竟遠離一切諸著。 譬如真如。 無有障礙。 善根迴向。 亦復如是。 除滅一切世間障礙。 譬如真如。 非世所行。 善根迴向。 亦復如是。 非諸世間之所能行。 譬如真如。 體性無住。 善根迴向。 亦復如是。 一切生死。 皆非所住。 譬如真如。 性無所作。 善根迴向。 亦復如是。 一切所作。 悉皆捨離。 譬如真如。 體性安住。 善根迴向。 亦復如是。 安住真實。 譬如真如。 與一切法。 而共相應。 善根迴向。 亦復如是。 與諸菩薩。 聽聞修習。 而共相應。 譬如真如。 一切法中性常平等。 善根迴向。 亦復如是。 於諸世間。 修平等行。 譬如真如。 不離諸法。 善根迴向。 亦復如是。 盡未來際。 不捨世間。 譬如真如。 一切法中畢竟無盡。 善根迴向。 亦復如是。 於諸眾生。 迴向無盡。 譬如真如。 與一切法。 無有相違。 善根迴向。 亦復如是。 不違三世一切佛法。 譬如真如。 普攝諸法。 善根迴向。 亦復如是。 盡攝一切眾生善根。 譬如真如。 與一切法。 同其體性。 善根迴向。 亦復如是。 與三世佛。 同一體性。 譬如真如。 與一切法。 不相捨離。 善根迴向。 亦復如是。 攝持一切世出世法。 譬如真如。 無能映蔽。 善根迴向。 亦復如是。 一切世間無能映蔽。 譬如真如。 不可動搖。 善根迴向。 亦復如是。 一切魔業無能動搖。 譬如真如。 性無垢濁。 善根迴向。 亦復如是。 修菩薩行。 無有垢濁。 譬如真如。 無有變易。 善根迴向。 亦復如是。 愍念眾生。 心無變易。 譬如真如。 不可窮盡。 善根迴向。 亦復如是。 非諸世法所能窮盡。 譬如真如。 性常覺悟。 善根迴向。 亦復如是。 普能覺悟一切諸法。 譬如真如。 不可失壞。 善根迴向。 亦復如是。 於諸眾生起勝志願。 永不失壞。 譬如真如。 能大照明。 善根迴向。 亦復如是。 以大智光。 照諸世間。 譬如真如。 不可言說。 善根迴向。 亦復如是。 一切言語。 所不可說。 譬如真如。 持諸世間。 善根迴向。 亦復如是。 能持一切菩薩諸行。 譬如真如。 隨世言說。 善根迴向。 亦復如是。 隨順一切智慧言說。 譬如真如。 遍一切法。 善根迴向。 亦復如是。 遍於十方一切佛剎。 現大神通。 成等正覺。 譬如真如。 無有分別。 善根迴向。 亦復如是。

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.