宗鏡錄 31.2.2

31.2.2

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.