宗鏡錄 31.2.5

31.2.5

即是如來。 又解脫者。 離我我所。 如是解脫。 即是如來。 如來者。 即是法也。 又解脫者。 是滅盡。 離諸有貪。 如是解脫。 即是如來。 如來者。 即法也。 又解脫者。 即是救護。 能救一切諸怖畏者。 如是解脫。 即是如來。 如來者。 即是法也。 又解脫者。 即是歸處。 若有歸依如是解脫。 不求餘依。 譬如有人依恃於王。 不求餘依。 雖復依王。 則有動轉。 依解脫者。 無有動轉。 無動轉者。 即真解脫。 真解脫者。 即是如來。 如來者。 即是法也。 又解脫者。 名為屋宅。 譬如有人。 行於曠野。 則有險難。 解脫不爾。 無有險難。 無險難者。 即真解脫。 真解脫者。 即是如來。 又解脫者。 是無所畏。 如師子王。 於諸百獸。 不生怖畏。 解脫亦爾。 於諸魔眾不生怖畏。 無怖畏者。 即真解脫。 真解脫者。 即是如來。 及解脫者。 無有窄猍。 譬如隘路。 乃至不受二人並行。 解脫不爾。 如是解脫。 即是如來。 又有不窄。 譬如有人。 畏虎墮井。 解脫不爾。 如是解脫。 即是如來。 又有不窄。 如大海中。 捨壞小船。 得堅牢船。 乘之渡海。 到安隱處。 心得快樂。 解脫亦爾。 心得快樂。 得快樂者。 即真解脫。 真解脫者。 即是如來。 又解脫者。 拔諸因緣。 譬如因乳得酪。 因酪得酥。 因酥得醍醐。 真解脫中。 都無是因。 無是因者。 即真解脫。 真解脫者。 即是如來。 又解脫者。 能伏憍慢。 譬如大王。 慢於小王。 解脫不爾。 如是解脫。 即是如來。 如來者。 即是法也。 又解脫者。 伏諸放逸。 謂放逸者。 多有貪欲。 真解脫中。 無有是名。 無是名者。 即真解脫。 真解脫者。 即是如來。 又解脫者。 能除無明。 如上妙酥。 除諸滓穢。 乃名醍醐。 解脫亦爾。 除無明滓。 生於真明。 如是真明。 即真解脫。 真解脫者。 即是如來。 又解脫者。 名為寂靜。 純一無二。 如空野象。 獨一無侶。 解脫亦爾。 獨一無二。 獨一無二即真解脫。 真解脫者。 即是如來。 又解脫者。 名為堅實。 如竹葦𦱔麻。 莖幹虛空而子堅實。 除佛如來。 其餘人天皆不堅實。 真解脫者。 遠離一切諸有流等。 如是解脫。 即是如來。 又解脫者。 名能覺了。 增益於我。 真解脫者。 亦復如是。 如是解脫。 即是如來。 又解脫者。 名捨諸有。 譬如有人。 食已而吐。 解脫亦爾。 捨於諸有。 捨諸有者。 即真解脫。 真解脫者。 即是如來。 又解脫者。 名曰決定。 如婆師華香。 七葉中無。 解脫亦爾。 如是解脫。 即是如來。 又解脫者。 名曰水大。 譬如水大。 於諸大勝。 能潤一切草木種子。 解脫亦爾。 能潤一切有生之類。 如是解脫。 即是如來。 又解脫者。 名曰為入。 如有門戶。 則通路。 入金性之處。 金則可得。 解脫亦爾。 如彼門戶。 修無我者則得入中。 如是解脫。 即是如來。 又解脫者。 名曰為善。 譬如弟子。 隨逐於師。 善奉教勅得名為善。 解脫亦爾。 如是解脫。 即是如來。 又解脫者。 名出世法。 於一切法最為出過。 如眾味中。 酥乳最勝。 解脫亦爾。 如是解脫。 即是如來。 又解脫者。 名四不動。 譬如門閫。 風不能動。 真解脫者。 亦復如是。 如是解脫。 即是如來。 又解脫者。 名無濤波。 如彼大海。 其水濤波。 解脫不爾。 如是解脫。 即是如來。 又解脫者。 譬如宮殿。 解脫亦爾。 當知解脫。 即是如來。 又解脫者。 名曰所用。 如閻浮檀金。 多有所任。 無有能說是金過惡。 解脫亦爾。 無有過惡。 即真解脫。 真解脫者。 即是如來。 又解脫者。 捨嬰兒行。 譬如大人。

is the tathāgata. Furthermore, liberation is free from 'I' and 'mine'. Such liberation is the tathāgata; the tathāgata is Dharma. Furthermore, liberation is complete cessation, free from rāga for all existences. Such liberation is the tathāgata; the tathāgata is Dharma. Furthermore, liberation is rescue and protection, able to rescue all who are terrified. Such liberation is the tathāgata; the tathāgata is Dharma. Furthermore, liberation is a refuge. If one takes refuge in such liberation, one seeks no other refuge. It is like a person who relies upon a king and seeks no other reliance. Yet although one relies upon a king, there is instablity; one who relies upon liberation has no instability. Being without instability is true liberation; true liberation is the tathāgata; the tathāgata is Dharma. Furthermore, liberation is called a house. It is like a person traveling through a wilderness, where there are perils and difficulties; liberation is not like this, having no perils or difficulties. Being without perils or difficulties is true liberation; true liberation is the tathāgata. Furthermore, liberation is fearlessness. Like the lion king, who does not give rise to terror toward the hundred beasts, liberation is also like this: toward the hordes of Māra it does not give rise to terror. Being without terror is true liberation; true liberation is the tathāgata. And liberation has no narrowness. It is like a narrow path, which cannot even accommodate two people walking abreast; liberation is not like this. Such liberation is the tathāgata. Moreover, it is not narrow: it is like a person who, fearing a tiger, falls into a well; liberation is not like this. Such liberation is the tathāgata. Moreover, it is not narrow: it is like one on the great ocean who abandons a damaged small boat and obtains a solid, sturdy boat, boarding it to cross the sea and reach a place of peace and security, his mind feeling joy. Liberation is also like this, the mind feeling joy. Obtaining joy is true liberation; true liberation is the tathāgata. Furthermore, liberation uproots all causes and conditions. It is like relying on milk to obtain curds, relying on curds to obtain butter, and relying on butter to obtain ghee; in true liberation, there is no such cause at all. Being without such causes is true liberation; true liberation is the tathāgata. Furthermore, liberation can subdue arrogance. It is like a great king acting arrogant toward a petty king; liberation is not like this. Such liberation is the tathāgata; the tathāgata is Dharma. Furthermore, liberation subdues all negligence. 'Negligence' refers to having much greed and desire; in true liberation, there is no such name. Being without such a name is true liberation; true liberation is the tathāgata. Furthermore, liberation can eliminate avidyā. It is like superior, fine butter having all impurities removed before it is called ghee; liberation is also like this, eliminating the dregs of avidyā and giving birth to true vidyā. Such true vidyā is true liberation; true liberation is the tathāgata. Furthermore, liberation is called tranquil, purely one without a second. It is like an elephant in an empty wilderness, solitary without a companion; liberation is also like this, solitary and without a second. Solitary and without a second is true liberation; true liberation is the tathāgata. Furthermore, liberation is called solid and real. It is like bamboo, reeds, rushes, and hemp, whose stalks and stems are hollow while their seeds are solid and real; with the exception of the Buddha, the Tathāgata, all other humans and devas are not solid and real. True liberation is far removed from all outflows of existence and the like. Such liberation is the tathāgata. Furthermore, liberation is called being able to awaken and comprehend, benefiting the self. True liberation is also like this. Such liberation is the tathāgata. Furthermore, liberation is called renouncing all existences. It is like a person who vomits after eating; liberation is also like this, renouncing all existences. Renouncing all existences is true liberation; true liberation is the tathāgata. Furthermore, liberation is called determinate. It is like the fragrance of the vārṣikī flower, which is not found in the saptaparṇa; liberation is also like this. Such liberation is the tathāgata. Furthermore, liberation is called the water element. It is like the water element, which is superior among the great elements, able to moisten all grasses, trees, and seeds; liberation is also like this, able to moisten all living beings. Such liberation is the tathāgata. Furthermore, liberation is called an entrance. Just as having a doorway opens a passage, and upon entering the place where the nature of gold is, gold can be obtained, liberation is also like this: like that doorway, those who cultivate selflessness are able to enter within. Such liberation is the tathāgata. Furthermore, liberation is called good. It is like a disciple who follows a master, skillfully honoring instructions and thereby being called good; liberation is also like this. Such liberation is the tathāgata. Furthermore, liberation is called a supramundane dharma, surpassing all dharmas most of all. It is like how among all flavors, butter and milk are supreme; liberation is also like this. Such liberation is the tathāgata. Furthermore, liberation is called the four immovables. It is like a threshold, which the wind cannot move; true liberation is also like this. Such liberation is the tathāgata. Furthermore, liberation is called being without billows and waves. It is like that great ocean whose waters billow and wave; liberation is not like this. Such liberation is the tathāgata. Furthermore, liberation is like a palace; liberation is also like this. One should know that liberation is the tathāgata. Furthermore, liberation is called serviceable. It is like Jāmbūnada gold, which is fit for many uses, and no one can speak of defects in this gold; liberation is also like this, having no defects, which is true liberation; true liberation is the tathāgata. Furthermore, liberation casts off the conduct of an infant; it is like an adult.