宗鏡錄 31.2.2

31.2.2

如來清淨。 無有垢穢。 如來之身。 非胎所污。 如分陀利。 本性清淨。 如來解脫。 亦復如是。 如是解脫。 即是如來。 是故如來清淨無垢。 又解脫者。 諸漏瘡疣永無遺餘。 如來亦爾。 無有一切諸漏瘡疣。 又解脫者。 無有鬪諍。 譬如飢人見他飲食。 生貪奪想。 解脫不爾。 又解脫者。 名曰安靜。 凡夫人言。 夫安靜者。 謂摩醯首羅。 如是之言。 即是虛妄。 真安靜者。 畢竟解脫。 即是如來。 又解脫者。 名曰安隱。 如多賊處。 不名安隱。 清夷之處。 乃名安隱。 是解脫中無有怖畏。 故名安隱。 是故安隱。 即真解脫。 真解脫者。 即是如來。 如來者。 即是法也。 又解脫者。 無有等侶。 有等侶者。 如有國王。 有隣國等。 夫解脫者。 則無如是。 無等侶者。 謂轉輪聖王。 無有能與作齊等者。 解脫亦爾。 無有等侶。 無等侶者。 即真解脫。 真解脫者。 即是如來。 轉輪法王。 是故如來。 無有等侶。 有等侶者。 無有是處。 又解脫者。 名無憂愁。 有憂愁者。 譬如國王。 畏難強隣而生憂愁。 夫解脫者。 則無是事。 譬如壞怨。 則無憂慮。 解脫亦爾。 是無憂畏。 無憂畏者。 即是如來。 又解脫者。 名無憂喜。 譬如女人止有一子。 從役遠行。 卒得凶問。 聞之愁苦。 後復聞活便生歡喜。 夫解脫中。 無如是事。 無憂喜者即真解脫。 真解脫者。 即是如來。 又解脫者。 無有塵垢。 譬如春月。 日沒之後。 風。 起塵霧。 夫解脫中。 無如是事。 無塵霧者。 喻真解脫。 真解脫者。 即是如來。 譬如聖王髻中明珠。 無有垢穢。 夫解脫性。 亦復如是。 無有垢穢。 無垢穢者。 喻真解脫。 真解脫者。 即是如來。 如真金性不雜沙石。 乃名真寶。 有人得之。 生於財想。 夫解脫性。 亦復如是。 如彼真寶。 彼真寶者。 喻真解脫。 真解脫者。 即是如來。 譬如瓦瓶。 破而聲㽄。 金剛寶瓶。 則不如是。 夫解脫者。 亦無㽄破。 金剛寶瓶喻真解脫。 真解脫者即是如來。 是故如來身不可壞。 其聲㽄者。 如𦱔麻子盛熱之時置之日曝出聲震爆。 夫解脫者無如是事。 如彼金剛真寶之瓶無㽄破聲。 假使無量百千之人。 悉共射之。 無能壞者。 無㽄破聲。 喻真解脫。 真解脫者。 即是如來。 如貧寶窮人負他物故。 為他所繫。 枷鎖策罰受諸苦毒。 夫解脫中無如是事。 無有負責。 猶如長者。 多有財寶。 無量億數。 勢力自在不負他物。 夫解脫者亦復如是。 多有無量法財珍寶。 勢力自在無所負也。 無所負者。 喻真解脫。 真解脫者。 即是如來。 又解脫者。 名無逼切。 如春涉熱。 夏日食甜。 冬日冷觸。 真解脫中。 無有如是不適意事。 無逼切者。 喻真解脫。 真解脫者。 即是如來。 又無逼切者。 譬如有人飽食魚肉。 而復飲乳。 是人則為近死不久。 真解脫中。 無如是事。 是人若得甘露良藥。 所患得除。 真解脫者。 亦復如是。 甘露良藥。 喻真解脫。 真解脫者。 即是如來。 云何逼切不逼切也。 譬如凡人。 我慢自高。 而作是念。 一切眾中。 誰能害我。 即便携持。 蛇虎毒蟲。 當知是人不盡壽命。 則為橫死。 真解脫中。 無如是事。 不逼切者。 如轉輪王所有神珠。 能伏蜣蜋。 九十六種諸毒蟲等。 若有聞是神珠香者。 諸毒消滅。 真解脫者。 亦復如是。 皆悉遠離二十五有。 毒消滅者。 喻真解脫。 真解脫者。 即是如來。 又不逼切者。 譬如虛空。 解脫亦爾。 彼虛空者。 喻真解脫。 真解脫者。 即是如來。 又逼切者。 如近乾草。 然諸燈火。 近則熾然。 真解脫中。 無如是事。 又不逼切者。 譬如日月。 不逼眾生。

The Tathāgata is pure and without defilement. The Tathāgata's body is not defiled by the womb. Just as the puṇḍarīka lotus is inherently pure by nature, so too is the Tathāgata's liberation. Such liberation is precisely the Tathāgata. Therefore, the Tathāgata is pure and without defilement. Furthermore, liberation means that the sores and warts of all outflows are permanently eliminated without remainder. The Tathāgata is likewise: he is free of all sores and warts of the outflows. Furthermore, liberation is without conflict or contention. For example, when a hungry person sees someone else's food and drink, thoughts of greed and seizure arise; liberation is not like this. Furthermore, liberation is called 'peace and tranquility.' Ordinary persons say: 'Peace and tranquility refers to Maheśvara.' Such words are empty and false. True peace and tranquility is ultimate liberation, which is precisely the Tathāgata. Furthermore, liberation is called 'peaceful security.' For example, a place teeming with bandits is not called peaceful and secure; only a cleared and settled place is called peaceful and secure. In this liberation there is no fear; hence it is called peaceful and secure. Therefore, peaceful security is true liberation, and true liberation is precisely the Tathāgata. The Tathāgata is precisely the Dharma. Furthermore, liberation has no peer or equal. One who has peers or equals is like a king who has neighboring kingdoms of equal standing. Liberation, however, is not like this. Being without peer or equal is like a wheel-turning sage king (cakravartin), with whom none can stand as equal. Liberation is likewise: it has no peer or equal. That which has no peer or equal is true liberation, and true liberation is precisely the Tathāgata, the wheel-turning Dharma King. Therefore, the Tathāgata has no peer or equal; that he should have a peer or equal is impossible. Furthermore, liberation is called 'free of sorrow.' One who has sorrow is like a king who fears the difficulty of a powerful neighbor and gives rise to sorrow. Liberation, however, has no such thing. For example, once an enemy is destroyed, there is no sorrow or anxiety. Liberation is likewise: it is without sorrow or fear. That which is without sorrow or fear is precisely the Tathāgata. Furthermore, liberation is called 'free of sorrow and joy.' For example, suppose a woman has only one son who departs on corvée service to a distant land, and she suddenly receives bad tidings. Hearing this, she grieves in distress; later, hearing that he is still alive, she then gives rise to joy. In liberation, however, there is no such thing. That which is free of sorrow and joy is true liberation, and true liberation is precisely the Tathāgata. Furthermore, liberation is free of dust and defilement. For example, in a spring month, after the sun has set, the wind rises up with dust and mist. In liberation, however, there is no such thing. That which is free of dust and mist is an analogy for true liberation, and true liberation is precisely the Tathāgata. For example, the bright jewel in the topknot of a sage king is without defilement. The nature of liberation is likewise: it is without defilement. That which is without defilement is an analogy for true liberation, and true liberation is precisely the Tathāgata. Just as true gold by its nature is unmixed with sand or stone and is therefore called a true treasure, and a person who finds it conceives the thought of wealth, the nature of liberation is likewise: it is like that true treasure. That true treasure is an analogy for true liberation, and true liberation is precisely the Tathāgata. For example, when an earthen jar breaks, its sound is cracked; a vajra-jewel jar, however, is not like this. Liberation is likewise free of cracking and breaking. The vajra-jewel jar is an analogy for true liberation, and true liberation is precisely the Tathāgata. Therefore, the Tathāgata's body cannot be destroyed. As for a cracked sound, it is like castor seeds placed in the sun during extreme heat, which make a popping, bursting sound; liberation has no such thing. Like that vajra-jewel jar, it has no sound of cracking and breaking. Even if countless hundreds of thousands of people were all to shoot arrows at it together, none could destroy it. Being without the sound of cracking and breaking is an analogy for true liberation, and true liberation is precisely the Tathāgata. For example, when a destitute, poor person is in debt to others, he is bound by them, subjected to cangues, locks, whips, and punishments, and undergoes all manner of bitter suffering. In liberation, however, there is no such thing; there is no owing of debts. It is just like an elder who has much wealth and treasure, countless hundreds of millions in measure, with power and mastery, owing nothing to others. Liberation is likewise: it has an abundance of immeasurable Dharma-wealth and rare treasures, possessing power and mastery, owing nothing. That which owes nothing is an analogy for true liberation, and true liberation is precisely the Tathāgata. Furthermore, liberation is called 'free of affliction.' It is like experiencing heat in spring, eating sweets on a summer day, or feeling cold on a winter day: in true liberation, there are no such disagreeable things. That which is free of affliction is an analogy for true liberation, and true liberation is precisely the Tathāgata. Furthermore, being free of affliction is like this: suppose a person eats his fill of fish and meat, and then drinks milk; that person will soon be near death. In true liberation, there is no such thing. If that person obtains the fine medicine of ambrosia (amṛta), his affliction is eliminated. True liberation is likewise: the fine medicine of ambrosia is an analogy for true liberation, and true liberation is precisely the Tathāgata. What is meant by affliction and non-affliction? For example, an ordinary person, lofty in his conceit, conceives this thought: 'Among all the multitudes, who can harm me?' Thereupon he seizes snakes, tigers, and poisonous vermin. You should know that this person, not exhausting his lifespan, will die an untimely death. In true liberation, there is no such thing. That which is free of affliction is like the divine pearl possessed by a wheel-turning king, which can subdue dung beetles and ninety-six kinds of poisonous vermin and the like; if anyone smells the fragrance of this divine pearl, all poisons are extinguished. True liberation is likewise: it is completely distant from the twenty-five states of existence. The extinguishing of poisons is an analogy for true liberation, and true liberation is precisely the Tathāgata. Furthermore, that which is free of affliction is like empty space; liberation is likewise. That empty space is an analogy for true liberation, and true liberation is precisely the Tathāgata. Furthermore, affliction is like bringing a lit lamp close to dry grass: if brought close, it flares up blazing. In true liberation, there is no such thing. Furthermore, that which is free of affliction is like the sun and the moon, which do not afflict sentient beings.