宗鏡錄 13.26

13.26

The answer says: 'The merit of making offerings lies in the mind, not in the external act. If a bodhisattva with the great mind of a single meal universally makes offerings to the Buddhas and Saṅghas of the ten directions, distance and proximity are not an obstacle. Therefore, all Buddhas see and receive it.' From this we know that merely by exercising the one mind, vast and boundless, the two kinds of adornment—merit and wisdom—and the six pāramitās and ten thousand practices are all completely fulfilled. Thus one knows that in the empty nature of a single hair-tip, the dharmadhātu is without distinction; within a single speck of dust, the parts of the ten directions are fully contained. For this reason, in the assembly of the Lotus Sūtra, the Buddha lands of the ten directions were collectively unified into a single land, and the emanated bodies shared the same seat, jointly realizing the One Vehicle. It is also as explained in the Avataṃsaka teaching: when the Dharma is preached in this land, it is likewise so in the ten kṣetras. Reverencing the identical convergence of the former sages inspires firm faith in later students. To encounter this teaching is the greatest of good affinities; it is like holding a great torch to illuminate a dark pass, so that one sees the nature brilliantly; it is like boarding a swift ship to cross deep waters, suddenly ascending to the real. Therefore it is said: 'A single phrase imbuing the spirit will certainly result in attaining buddhahood; two characters passing through the ear will prevent sinking for seven lifetimes.' That which is benefited is solely the person; that which is restrained is solely oneself. The distinct marks of the hundred merits jointly enter non-arising; the different streams of the ten thousand virtues together converge in equality. Now in this Mirror of the Source, it is also like this: honestly casting aside skillful means, it preaches only the unsurpassed way. Among all dharmas, one enters solely through equal contemplation. If one clings to skillful means and extensively discriminates the various vehicles, one loses the Buddha's original intent and goes against the great purpose. As the Dharmarāja-sūtra says: 'If one determines dispositions and faculties, preaching the Small Vehicle Dharma for people of the Small Vehicle and preaching the icchantika Dharma for icchantikas, this severs the Buddha-nature and destroys the Buddha's body. That preacher of the Dharma will, throughout hundreds of thousands of myriads of kalpas, fall into the various hells. Why is this? The nature of sentient beings is the dharmatā; from the beginning it has had neither increase nor decrease. Why should one distinguish medicine and illness within it?' If one understands like this, then among all dharmas, there is none that is not the Buddha-Dharma.