宗鏡錄 31.2.6

31.2.6

捨小兒行。 解脫亦爾。 除捨五陰。 除捨五陰。 即真解脫。 真解脫者。 即是如來。 又解脫者。 名曰究竟。 如被繫者。 從繫得脫。 洗浴清淨。 然後還家。 解脫亦爾。 畢竟清淨。 畢竟清淨。 即真解脫。 真解脫者。 即是如來。 又解脫者。 名無作樂。 無作樂者。 貪欲瞋恚愚癡吐故。 喻如有人。 誤飲蛇毒。 為除毒故。 即服吐藥。 既得吐已。 毒即除愈。 身得安樂。 解脫亦爾。 吐於煩惱諸結縛毒。 身得安樂。 名無作樂。 無作樂者。 即真解脫。 真解脫者。 即是如來。 又解脫者。 名斷四種毒蛇煩惱。 斷煩惱者。 即真解脫。 真解脫者。 即是如來。 又解脫者。 名離諸有。 滅一切苦。 得一切樂。 永斷貪欲瞋恚愚癡。 拔斷一切煩惱根本。 拔根本者。 即真解脫。 真解脫者。 即是如來。 又解脫者。 名斷一切有為之法。 出生一切無漏善法。 斷塞諸道。 所謂若我無我。 非我非無我。 唯斷取著。 不斷我見。 我見者。 名為佛性。 佛性者。 即真解脫。 真解脫者。 即是如來。 又解脫者。 名不空空。 空空者。 名無所有。 無所有者。 即是外道尼揵子等所計解脫。 而是尼揵實無解脫。 故名空空。 真解脫者。 則不如是。 故不空空。 不空空者。 即真解脫。 真解脫者。 即是如來。 又解脫者。 名曰不空。 如水酒酪酥蜜等瓶。 雖無水酒酪酥蜜時。 猶故得名為水等瓶。 如是瓶等。 不可說空及以不空。 若言空者。 則不得有色香味觸。 若言不空。 而復無有水酒等實。 解脫亦爾。 不可說色及以非色。 不可說空及以不空。 若言空者。 則不得有常樂我淨。 若言不空。 誰受是常樂我淨者。 以是義故。 不可說空及以不空。 空者。 謂無二十五有。 及諸煩惱。 一切苦。 一切相。 一切有為行。 如瓶無酪。 則名為空。 不空者。 謂真實善色。 常樂我淨。 不動不變。 猶如彼瓶色香味觸。 故名不空。 是故解脫。 喻如彼瓶。 彼瓶遇緣。 則有破壞。 解脫不爾。 不可破壞。 不可破壞。 即真解脫。 真解脫者。 即是如來。 又解脫者。 名曰離愛。 譬如有人愛心希望。 釋提桓因。 大梵天王。 自在天王。 解脫不爾。 若得成於阿耨多羅三藐三菩提已。 無愛無疑。 無愛無疑。 即真解脫。 真解脫者。 即是如來。 若言解脫有愛疑者。 無有是處。 又解脫者。 斷諸有貪。 斷一切相。 一切繫縛。 一切煩惱。 一切生死。 一切因緣。 一切果報。 如是解脫。 即是如來。 如來者。 即是涅槃。 一切眾生。 怖畏生死諸煩惱故。 故受三歸。 譬如群鹿怖畏獵師。 既得免離。 若得一趒則喻一歸。 如是三趒則喻三歸。 以三趒故。 得受安樂。 眾生亦爾。 怖畏四魔惡獵師故。 受三歸依。 三歸依故。 則得安樂。 受安樂者。 即真解脫。 真解脫者。 即是如來。 如來者。 即是涅槃。 涅槃者。 即是無盡。 無盡者。 即是佛性。 佛性者。 即是決定。 決定者。 即是阿耨多羅三藐三菩提。 釋曰。 上來一百句解脫。 文現不繁。 更釋大意。 只明一心真性解脫。 以實慧解脫顯此真性。 然後成方便慧解脫。 故能自覺覺他。 名之為佛。 即是平等法身天真之佛。 所以經云。 當知解脫即是如來。 如來之性。 即是解脫。 解脫如來。 無二無別。 是以如來之性。 即眾生性。 眾生之性。 即一切法性。 一切法性。 即是心性。 以心性遍一切處故。 則一切處悉是不思議解脫。 以不見自性故。 則隨處貪著。 著即被縛。 若了斯宗。 縛脫俱寂。 所以云。 離即著。 著即離。 幻化門中生實義。 亦無離。 亦無著。 何處更求無病藥。 又此一百句解脫。 委曲披陳。 是最後指歸。

can cast aside childish behavior; liberation is also like this: casting off the five aggregates. Casting off the five aggregates is true liberation; true liberation is the Tathāgata. Furthermore, liberation is called ultimate. Just as a bound person, having obtained release from bondage, bathes purely and then returns home; liberation is also like this: utterly pure. Utterly pure is true liberation; true liberation is the Tathāgata. Furthermore, liberation is called effortless bliss. Effortless bliss is because greed, anger, and delusion have been vomited out. For example, just as a person mistakenly drinks snake venom, and to remove the poison, takes an emetic; once having vomited, the poison is eliminated and cured, and their body obtains ease and bliss; liberation is also like this: vomiting out the poison of all kleśas, bonds, and fetters, the body obtains ease and bliss, and it is called effortless bliss. Effortless bliss is true liberation; true liberation is the Tathāgata. Furthermore, liberation is called severing the four kinds of poisonous snake kleśas. Severing kleśas is true liberation; true liberation is the Tathāgata. Furthermore, liberation is called being free from all realms of existence, extinguishing all suffering, attaining all bliss, forever severing greed, anger, and delusion, and pulling out the root of all kleśas. Pulling out the root is true liberation; true liberation is the Tathāgata. Furthermore, liberation is called severing all conditioned phenomena and giving rise to all untainted wholesome phenomena, cutting off and blocking all paths—namely, whether self, non-self, neither self nor non-self—severing only grasping and attachment, not severing the view of self. The view of self is called the Buddha-nature. The Buddha-nature is true liberation; true liberation is the Tathāgata. Furthermore, liberation is called not empty emptiness. Empty emptiness is called having nothing at all. Having nothing at all is the liberation posited by non-Buddhists such as the Nirgranthas; yet these Nirgranthas in truth have no liberation, hence it is called empty emptiness. True liberation is not like this, hence it is not empty emptiness. Not empty emptiness is true liberation; true liberation is the Tathāgata. Furthermore, liberation is called not empty. Just as with jars for water, wine, curds, butter, and honey, though they lack water, wine, curds, butter, and honey at the time, they are still called water jars and so forth. Jars such as these cannot be spoken of as empty or as not empty. If one says they are empty, then they could not have color, aroma, flavor, or touch. If one says they are not empty, yet they lack the reality of water, wine, and so forth. Liberation is also like this: it cannot be spoken of as form nor as non-form; it cannot be spoken of as empty nor as not empty. If one says it is empty, then it could not have permanence, bliss, self, and purity. If one says it is not empty, who would experience this permanence, bliss, self, and purity? By this meaning, it cannot be spoken of as empty nor as not empty. 'Empty' refers to lacking the twenty-five states of existence, all kleśas, all suffering, all characteristics, and all conditioned formations; just as a jar lacks curds, it is called empty. 'Not empty' refers to real wholesome form, permanence, bliss, self, and purity, immovable and unchanging; just like that jar's color, aroma, flavor, and touch, hence it is called not empty. Therefore liberation is exemplified by that jar. When that jar meets conditions, it breaks. Liberation is not like this; it cannot be destroyed. Being indestructible is true liberation; true liberation is the Tathāgata. Furthermore, liberation is called freedom from longing. For example, just as a person's loving mind aspires to Śakra Devānām Indra, the great Brahmā heaven-king, or the Maheśvara heaven-king; liberation is not like this. If one has attained anuttarā samyaksaṃbodhi, there is no longing and no doubt. No longing and no doubt is true liberation; true liberation is the Tathāgata. If one says that liberation has longing and doubt, there is no such place. Furthermore, liberation severs all existence and greed, severs all characteristics, all bonds, all kleśas, all saṃsāra, all causes and conditions, and all karmic retributions. Such liberation is the Tathāgata; the Tathāgata is nirvāṇa. Because all sentient beings dread saṃsāra and all kleśas, they receive the three refuges. For example, just as a herd of deer dreads a hunter; having managed to escape, if they manage one leap, it exemplifies one refuge; in this way, three leaps exemplify the three refuges. Because of the three leaps, they attain ease and bliss. Sentient beings are also like this: because they dread the evil hunters of the four māras, they take the three refuges; because of the three refuges, they attain ease and bliss. Attaining ease and bliss is true liberation; true liberation is the Tathāgata; the Tathāgata is nirvāṇa; nirvāṇa is inexhaustible; inexhaustible is the Buddha-nature; the Buddha-nature is definitive; definitive is anuttarā samyaksaṃbodhi. Explanation: The above hundred phrases on liberation are clearly displayed in the text without prolixity. To further explain their general import: they merely clarify the one mind's true-nature liberation. By means of liberation through true wisdom, this true nature is revealed, and subsequently liberation through expedient wisdom is accomplished; therefore, being able to awaken oneself and awaken others, it is named 'Buddha'—namely, the naturally authentic Buddha of the equal dharmakāya. Therefore the sūtra states: 'One should know that liberation is the Tathāgata; the nature of the Tathāgata is liberation; liberation and the Tathāgata are neither two nor different.' Hence the nature of the Tathāgata is the nature of sentient beings; the nature of sentient beings is the nature of all phenomena; the nature of all phenomena is the nature of citta. Because the nature of citta is omnipresent in all places, all places are entirely the inconceivable liberation. Because of not seeing one's own nature, one craves and attaches in accordance with each place; where there is attachment, one is bound. If one comprehends this source, bondage and liberation are both serene. Therefore it is said: 'Severance is attachment; attachment is severance. Within the gateway of illusory transformations, real meaning is born. There is neither severance nor attachment; where else would one seek medicine for the disease-free?' Furthermore, these hundred phrases on liberation unfold in meticulous detail and are the ultimate refuge.