[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt) › 31.2.3 # 宗鏡錄 31.2.3 English (machine translation) 31.2.3 - **Language:** English ### [31.2.3](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.31.2.3) 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. - [Previous: 31.2.2](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.31.2.2) - [Next: 31.2.4](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.31.2.4) - [Up: 31.2](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.31.2) ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.31.2.3) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.31.2.3](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.31.2.3) · Pramāṇa