宗鏡錄 93.3.5

93.3.5

於諸世間。 無所分別。 譬如真如。 遍一切身。 善根迴向。 亦復如是。 遍十方剎。 無量身中。 譬如真如。 體性無生。 善根迴向。 亦復如是。 方便示生而無所生。 譬如真如。 無所不在。 善根迴向。 亦復如是。 十方三世諸佛土中。 普現神通而無不在。 譬如真如。 遍在於夜。 善根迴向。 亦復如是。 於一切夜放大光明。 施作佛事。 譬如真如。 遍在於晝。 善根迴向。 亦復如是。 悉令一切在晝眾生。 見佛神變演不退輪。 離垢清淨無空過者。 譬如真如。 遍在半月。 及以一月。 善根迴向。 亦復如是。 於諸世間次第時節。 得善方便。 於一念中知一切時。 譬如真如。 遍在年歲。 善根迴向。 亦復如是。 住無量劫。 明了成熟一切諸根。 皆令圓滿。 譬如真如。 遍成壞劫。 善根迴向。 亦復如是。 住一切劫清淨無染。 教化眾生咸令清淨。 譬如真如。 盡未來際。 善根迴向。 亦復如是。 盡未來際。 修諸菩薩清淨妙行。 成滿大願無有退轉。 譬如真如。 遍住三世。 善根迴向。 亦復如是。 令諸眾生。 於一剎那見三世佛。 未曾一念而有捨離。 譬如真如。 遍一切處。 善根迴向。 亦復如是。 超出三界。 周行一切悉得自在。 譬如真如。 住有無法。 善根迴向。 亦復如是。 了達一切有無之法。 畢竟清淨。 譬如真如。 體性清淨。 善根迴向。 亦復如是。 能以方便集助道法。 淨治一切諸菩薩行。 譬如真如。 體性明潔。 善根迴向。 亦復如是。 令諸菩薩。 悉得三昧明潔之心。 譬如真如。 體性無垢。 善根迴向。 亦復如是。 遠離諸垢。 滿足一切諸清淨意。 譬如真如。 無我我所。 善根迴向。 亦復如是。 以無我我所清淨之心。 充滿十方諸佛國土。 譬如真如。 體性平等。 善根迴向。 亦復如是。 獲得平等一切智智。 照了諸法離諸癡翳。 譬如真如。 超諸數量。 善根迴向。 亦復如是。 與超數量一切智乘大力法藏而同止住。 興遍十方一切世界廣大法雲。 譬如真如。 平等安住。 善根迴向。 亦復如是。 發生一切諸菩薩行。 平等住於一切智道。 譬如真如。 遍住一切諸眾生界。 善根迴向。 亦復如是。 滿足無礙一切種智。 於眾生界悉現在前。 譬如真如。 無有分別。 普住一切音聲智中。 善根迴向。 亦復如是。 具足一切諸言音智。 能普示現種種言音。 開示眾生。 譬如真如。 永離世間。 善根迴向。 亦復如是。 普使眾生。 永出世間。 譬如真如。 體性廣大。 善根迴向。 亦復如是。 悉能受持去來今世廣大佛法。 恒不忘失。 勤修一切菩薩諸行。 譬如真如。 無有間息。 善根迴向。 亦復如是。 為欲安處一切眾生於大智地。 於一切劫修菩薩行。 無有間息。 譬如真如。 體性寬廣。 遍一切法。 善根迴向。 亦復如是。 淨念無礙。 普攝一切寬廣法門。 譬如真如。 遍攝群品。 善根迴向。 亦復如是。 證得無量品類之智。 修諸菩薩真實妙行。 譬如真如。 無所取著。 善根迴向。 亦復如是。 於一切法皆無所取。 除滅一切世間取著。 普令清淨。 譬如真如。 體性不動。 善根迴向。 亦復如是。 安住普賢圓滿行願。 畢竟不動。 譬如真如。 是佛境界。 善根迴向。 亦復如是。 令諸眾生滿足一切大智境界。 滅煩惱境悉令清淨。 譬如真如。 無能制伏。 善根迴向。 亦復如是。 不為一切眾魔事業外道邪論之所制伏。 譬如真如。 非是可修。 非不可修。 善根迴向。 亦復如是。 捨離一切妄想取著。 於修不修無有分別。 譬如真如。 無有退捨。 善根迴向。 亦復如是。 常見諸佛發菩提心。 大誓莊嚴永無退捨。 譬如真如。 普攝一切世間言音。 善根迴向。

[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