宗鏡錄 93.3.4

93.3.4

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.