宗鏡錄 93.3.5

93.3.5

[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