宗鏡錄 31.2.3

31.2.3

解脫亦爾。 於諸眾生無有逼切。 無有逼切。 喻真解脫。 真解脫者。 即是如來。 又解脫者。 名無動法。 猶如怨親。 真解脫中。 無如是事。 又不動者。 如轉輪王。 更無聖王以為親友。 若更有親。 則無是處。 解脫亦爾。 更無有親。 若有親者。 亦無是處。 彼王無親。 喻真解脫。 真解脫者。 即是如來。 如來者。 即是法也。 又無動者。 譬如素衣易受染色。 解脫不爾。 又無動者。 如婆師華。 欲令有臭及青色者。 無有是處。 解脫亦爾。 欲令有臭及諸色者。 亦無是處。 是故解脫。 即是如來。 又解脫者。 名為希有。 譬如水中生於蓮華。 非為希有。 火中生者。 是乃希有。 有人見之。 便生歡喜。 真解脫者。 亦復如是。 其有見者。 心生歡喜。 彼希有者。 喻真解脫。 真解脫者。 即是如來。 其如來者。 即是法身。 又希有者。 譬如嬰兒。 其齒未生。 漸漸長大。 然後乃生。 解脫不爾。 無有生與不生。 又解脫者。 名曰虛寂。 無有不定。 夫不定者。 如一闡提。 究竟不移。 犯重禁者不成佛道。 無有是處。 何以故。 是人若於佛正法中心得淨信。 爾時即便滅一闡提。 若復得作優婆塞者。 亦得斷滅於一闡提。 犯重禁者。 滅此罪已。 則得成佛。 是故若言畢定不移。 不成佛道。 無有是處。 真解脫中。 都無如是滅盡之事。 又虛寂者。 墮於法界。 如法界性。 即真解脫。 真解脫者。 即是如來。 又一闡提若盡滅者。 則不得稱一闡提也。 何等名為一闡提耶。 一闡提者。 斷滅一切諸善根本。 心不攀緣一切善法。 乃至不生一念之善。 真解脫中。 都無是事。 無是事故。 即真解脫。 真解脫者。 即是如來。 又解脫者。 名不可量。 譬如穀聚。 其量可知。 真解脫者。 則不如是。 譬如大海。 不可度量。 解脫亦爾。 不可度量。 不可量者。 即真解脫。 真解脫者。 即是如來。 又解脫者。 名無量法。 如一眾生。 多有業報。 解脫亦爾。 有無量報。 無量報者。 即真解脫。 真解脫者。 即是如來。 又解脫者。 名為廣大。 譬如大海。 無與等者。 解脫亦爾。 無能與等。 無與等者。 即真解脫。 真解脫者。 即是如來。 又解脫者。 名曰最上。 譬如虛空。 最高無比。 解脫亦爾。 最高無比。 高無比者。 即真解脫。 真解脫者。 即是如來。 又解脫者。 名無能過。 譬如師子所住之處。 一切百獸無能過者。 解脫亦爾。 無有能過。 無能過者。 即真解脫。 真解脫者。 即是如來。 又解脫者。 名為無上。 譬如北方。 諸方中上。 解脫亦爾。 為無有上。 無有上者。 即真解脫。 真解脫者。 即是如來。 又解脫者。 名無上上。 譬如北方之於東力為無上上。 解脫亦爾。 無有上上。 無上上者。 即真解脫。 真解脫者。 即是如來。 又解脫者。 名曰恒法。 譬如人天。 身壞命終。 是名曰恒。 非不恒也。 解脫亦爾。 非是不恒。 非不恒者。 即真解脫。 真解脫者。 即是如來。 又解脫者。 名曰堅住。 如佉羅栴檀沈水。 其性堅實。 解脫亦爾。 其性堅實。 性堅實者。 即真解脫。 真解脫者。 即是如來。 又解脫者。 名曰不虛。 譬如竹葦。 其體空疎。 解脫不爾。 當知解脫。 即是如來。 又解脫者。 名不可污。 譬如牆壁未見塗治。 蚊虻在上止住遊戲。 若以塗治彩畫彫飾。 蟲聞彩香即便不住。 如是不住。 喻真解脫。 真解脫者。 即是如來。 又解脫者。 名曰無邊。 譬如村落。 皆有邊表。 解脫不爾。 譬如虛空。 無有邊際。 解脫亦爾。 無有邊際。 如是解脫。 即是如來。 又解脫者。 名不可見。 譬如空中。 鳥跡難見。 如是難見。

Liberation is also like this: toward all sentient beings it has no vexing oppression. Having no vexing oppression is an analogy for true liberation. True liberation is precisely the Tathāgata. Furthermore, liberation is called the unmoving dharma. It is like [favoring neither] enemy nor kin: in true liberation, there are no such things. Furthermore, 'unmoving' is like a wheel-turning king: there is no other holy king who serves as his intimate friend. If there were another intimate friend, that would be impossible. Liberation is also like this: there are no other intimates. If there were intimates, that too would be impossible. That king having no intimates is an analogy for true liberation. True liberation is precisely the Tathāgata. The Tathāgata is precisely the Dharma. Furthermore, 'unmoving' is like plain cloth, which easily receives dyes; liberation is not like that. Furthermore, 'unmoving' is like the vārsikī flower: to wish that it had a foul stench or a blue-green color would be impossible. Liberation is also like this: to wish that it had a foul stench or various colors would likewise be impossible. Therefore, liberation is precisely the Tathāgata. Furthermore, liberation is called rare. For example, a lotus growing in water is not rare; growing in fire, that is indeed rare. When someone sees it, they instantly feel joy. True liberation is also like this: whoever sees it feels joy in their citta. That rareness is an analogy for true liberation. True liberation is precisely the Tathāgata. The Tathāgata is precisely the dharmakāya. Furthermore, 'rare' is like an infant whose teeth have not yet grown, and only after gradually growing bigger do they then grow. Liberation is not like that: it has no growing or not growing. Furthermore, liberation is called void and quiet, having no indeterminacy. Now, as for 'indeterminacy': to claim that an icchantika is ultimately unalterable, and that one who has committed a grave transgression will never accomplish the Buddha Way, is impossible. Why is that? If this person gives rise to pure faith in their citta regarding the true Dharma of the Buddha, at that very time the icchantika is extinguished. If they further manage to become an upāsaka, they can likewise sever and extinguish the icchantika. One who has committed a grave transgression, having extinguished this sin, can then achieve buddhahood. Therefore, if one says that they are definitively unalterable and will not accomplish the Buddha Way, that is impossible. In true liberation, there are no such matters of total extinction at all. Furthermore, 'void and quiet' falls into the dharmadhātu; like the nature of the dharmadhātu, it is precisely true liberation. True liberation is precisely the Tathāgata. Furthermore, if the icchantika were totally extinguished, they could not be called an icchantika. What is called an icchantika? An icchantika is one who has severed and extinguished all roots of good, whose citta does not take hold of any wholesome dharmas, not even giving rise to a single thought of goodness. In true liberation, there is no such thing at all. Because there is no such thing, it is precisely true liberation. True liberation is precisely the Tathāgata. Furthermore, liberation is called immeasurable. For example, a heap of grain: its measure can be known. True liberation is not like this. It is like the great ocean, which cannot be measured. Liberation is also like this: it cannot be measured. That which is immeasurable is precisely true liberation. True liberation is precisely the Tathāgata. Furthermore, liberation is called the measureless dharma. Just as a single sentient being has many karmic retributions, liberation is also like this: it has measureless retributions. That which has measureless retributions is precisely true liberation. True liberation is precisely the Tathāgata. Furthermore, liberation is called vast. For example, the great ocean: none can equal it. Liberation is also like this: none can equal it. Having none to equal it is precisely true liberation. True liberation is precisely the Tathāgata. Furthermore, liberation is called supreme. For example, empty space: it is the highest, without peer. Liberation is also like this: it is the highest, without peer. Being highest without peer is precisely true liberation. True liberation is precisely the Tathāgata. Furthermore, liberation is called that which none can surpass. For example, the dwelling place of a lion: among all the hundred beasts, none can surpass it. Liberation is also like this: none can surpass it. Having none that can surpass it is precisely true liberation. True liberation is precisely the Tathāgata. Furthermore, liberation is called unexcelled. For example, the northern direction is the highest among all directions. Liberation is also like this: it has nothing higher. Having nothing higher is precisely true liberation. True liberation is precisely the Tathāgata. Furthermore, liberation is called without a superior. For example, the northern direction with respect to the eastern direction is without a superior. Liberation is also like this: it has no superior. Having no superior is precisely true liberation. True liberation is precisely the Tathāgata. Furthermore, liberation is called the constant dharma. For example, when humans or devas undergo the dissolution of the body and the end of life, this is called constant, not non-constant. Liberation is also like this: it is not non-constant. Being not non-constant is precisely true liberation. True liberation is precisely the Tathāgata. Furthermore, liberation is called firmly abiding. Just like khadira, sandalwood, and agarwood, whose natures are solid and firm, liberation is also like this: its nature is solid and firm. That whose nature is solid and firm is precisely true liberation. True liberation is precisely the Tathāgata. Furthermore, liberation is called not hollow. For example, bamboo and reeds: their substance is empty and porous. Liberation is not like that. One should know that liberation is precisely the Tathāgata. Furthermore, liberation is called undefilable. For example, a wall that has not yet been plastered and painted: mosquitoes and gnats stay and play upon it. If it is plastered, painted, and carved with decorations, when the insects smell the scent of the colors, they immediately do not stay. Such non-staying is an analogy for true liberation. True liberation is precisely the Tathāgata. Furthermore, liberation is called boundless. For example, villages all have boundaries. Liberation is not like that. It is like empty space, having no boundaries. Liberation is also like this: it has no boundaries. Such liberation is precisely the Tathāgata. Furthermore, liberation is called invisible. For example, in the sky, bird tracks are difficult to see; like this, it is difficult to see.