宗鏡錄 93.3.6

93.3.6

is also like this: able to obtain the supernormal power and wisdom of all distinct words and sounds, universally uttering all kinds of verbal expressions. Just as tathatā seeks nothing in all dharmas, the dedication of roots of goodness is also like this: causing sentient beings to mount the vehicle of Samantabhadra and attain transcendence, having no covetous seeking in all dharmas. Just as tathatā abides in all stages, the dedication of roots of goodness is also like this: causing all sentient beings to relinquish the mundane stages and abide in the stage of wisdom, adorning themselves with the practices of Samantabhadra. Just as tathatā is without cessation, the dedication of roots of goodness is also like this: attaining fearlessness in all dharmas, expounding everywhere in accordance with each category's voice, without cessation. Just as tathatā has abandoned all āsravas, the dedication of roots of goodness is also like this: causing all sentient beings to accomplish Dharma-knowledge, comprehend dharmas, and fulfill the undefiled virtues of bodhi. Just as tathatā has no subtle dharma that can corrupt it or cause any fraction of it not to be awakening, the dedication of roots of goodness is also like this: universally causing awakening to all dharmas, its mind immeasurable, completely pervading the dharmadhātu. Just as tathatā has no beginning in the past, no end in the future, and no difference in the present, the dedication of roots of goodness is also like this: constantly giving rise to fresh bodhicitta vows for the sake of all sentient beings, universally making them pure, eternally parted from birth-and-death. Just as tathatā is without discrimination within the three realms, the dedication of roots of goodness is also like this: present mind constantly awakened in every thought-moment, past and future completely purified. Just as tathatā accomplishes all buddhas and bodhisattvas, the dedication of roots of goodness is also like this: giving rise to all great vows and skillful means, accomplishing the vast wisdom of all buddhas. Just as tathatā is definitively pure and does not coexist with any kleśas, the dedication of roots of goodness is also like this: able to eradicate the kleśas of all sentient beings and fulfill all pure wisdom. Explanation: One must know from this that within the hundred phrases, in each and every meaning, there is not a single character that is not explained with reference to the mind, nor a single practice that does not arise in accordance with the nature. It can be said that the true pervades the tips of practices, so that not a single practice is not true; practices penetrate to the true source, so that not a single truth is not practice. Thus principle and phenomena are complete, and mind and objects interpenetrate. One neither attaches to existence and congeals emptiness, nor stagnates in truth and defiles the mundane. It can cause correct faith to arise頓 instantly, step by step forming the causal approach of the bodhisattva, directly revealing complete cultivation, thought by thought fulfilling the ocean of the fruits of the buddhas. For this reason, the full, vast text of the hundred phrases has been cited in its entirety to conclusively prove the wondrous purport of the Source Mirror. Now, we universally encourage scholars of the ten directions and all future worthy ones: may you only wish to be rich in the Way and poor in worldly matters, detached in sentiment and rich in virtue. Take the Dharma as companion and wisdom as foremost; use compassion to cultivate oneself, taking the enlightenment of beings as your task. Be a donor of the Dharma, not begrudging your family tradition; leave no question unanswered, resolving every doubt. Then, treading the path of the buddhas' practice, you will avoid betraying your original mind; wondrous practice will be ever new, and the supreme Way will be right at hand. Therefore the Song of Enlightenment says: 'A poor son of the Śākya, his mouth calls himself poor; / truly his body is poor, but his Way is not poor. / Poor, his body always wears hemp and rags; / rich in the Way, his mind conceals a priceless jewel. / The priceless jewel is inexhaustible in use; / benefiting beings in accord with the occasion, never begrudging. / The three bodies and four wisdoms are perfected in the substance; / the eight liberations and six supernormal powers are stamped on the mind-ground.' This means taking the dharmadhātu as the body and empty space as the measure; sentiments of grasping and rejection vanish, and views of self and other are obliterated. Taking the mind of beings as one's own mind, which gate would not be accommodated? Taking their intention as one's own intention, what dharma could run contrary? Entering the Source Mirror, it is naturally so. Hence the book says: 'Listening with the ears of millions of people, seeing with the eyes of the four seas; knowing other bodies by means of one's own body, knowing other minds by means of one's own mind.' 'The sage has no constant mind; he takes the mind of the common people as his mind.' It also says: 'Conforming oneself to others, all matters dissolve into harmony; subjecting others to oneself, all matters erupt into dispute.' Thus, internal and external pointers of return provide boundless proof.