解   脫
Liberation

English

何謂解脫？《佛所說維摩詰經》：解脫；能背捨故

What is liberation? According to the Vimalakirti Nirdesa sutra, “liberation is the ability to effect any transformation at will” [1]

背捨即捨舊換新。〈聖經〉：廢舊天舊地，換新天新地。柏拉圖的神能摹仿宇宙形象落在眼前的空間。由「本心」意識變化所產生的物質形象，精神實體化所形成的精神宇宙取代物質型態，並轉換其原有的物質現象。而在此改變轉換過程中，其物質型態仍保持原有（不動本相）。

To be able to transform anything at will means to be able to change the old into the new. The Bible says, “For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.” [2] Plato's god can emulate the Forms of the universe as they manifest themselves before his eyes. Through the images of material forms created by the Original Consciousness, the spirit is substantiated and the spiritual universe can be used to replace and alter the original material phenomena. During this process of change and transformation, however, the original material object remains unchanged.

「型相論」是由創世紀的描述與柏拉圖的「理念」思想所提出的宇宙結構。創世紀中的上帝能創造宇宙天地萬物，柏拉圖的神不能創造，只能摹仿形成相和諧的宇宙物質萬象。被摹仿的宇宙本身不變，而經心智與理性所摹仿的宇宙形象比原有的宇宙本身更完美與和諧。柏拉圖宇宙論中的「型相」學說具有「解脫」的意味，但仍未臻於終極解脫！

The theory of Forms alluded to in the Bible’s Genesis “Let us make man in our image, after our likeness…”[3] has its origins in Plato’s notions of “ideals” and the power of our thoughts in the constitution and structure of the universe. The God of Genesis in the Bible is able to create or “make” all things in the universe: “In the beginning God created the heaven and the earth. And the earth was without form, and void.”[4] On the other hand, Plato's god cannot create anything. Rather, Plato’s god uses the Forms, or archetypal ideals, to fashion a harmonious physical universe in imitation of the true universe. All things existing in the true universe remain intact, but we can, using our higher consciousness and wisdom, cause the images of all things in our spiritual universe to have more perfection and harmony than their original forms. While Plato’s theories of Forms and ideals do contain a hint of "liberation," they have not yet attained the ultimate liberation!

人類「本心」顯發展露之際，其功能所緣起的宇宙時空大地萬物與人的五官相應而所呈現之精神現象取代物理萬象，解開脫離原有，呈現新萬象，簡稱為解脫。若能隨心所欲轉住安立於解脫境界中謂之 ―― 終極解脫。

As humankind’s Original Consciousness reveals and manifests itself, “spiritual phenomena” emerge, caused by the “resonance” between our five human senses and all of the things they experience in the universe. These spiritual phenomena will eventually replace the multifarious physical phenomena in the world, releasing them from their original states and creating new phenomena. This, in a word, is liberation. If we can transport ourselves, at will, to dwell securely in this state of liberation, then we can be said to have achieved what is called the “Ultimate Liberation.”

解脫現象出自於「本心」，非肉身所能。「本心」顯明攝受萬物相應肉身五官意識知覺所展轉的精神與物質互融無礙稱解脫境界。由於解脫是「本心」起現行的變化作用，因此；人的思想意識必建立「以本體為主」的觀念，在不致於構成人生活行、住、坐、臥的障礙下，隨時隨地思想到「本心」。 與「本心」融合為一。始有可能產生解脫境界。

The phenomena of liberation spring forth from our Original Consciousness, not from our physical bodies. The Original Consciousness makes manifest the spirit, as enriched by the experiences of the body's five senses reacting to and resonating with all universal beings. This spirit commingles with matter, unimpeded; hence, what we call the “state of liberation.” Since liberation is the ongoing effect of change springing forth from the Original Consciousness, human thought and consciousness must revolve around the principle of allowing our "Essential Selves” to take command. To the extent that daily human activities (such as walking, living, sitting, and reclining) are not hampered, we must be constantly thinking of our Original Consciousness whenever and wherever possible, so as to merge with it as one. Only thus will it be possible to bring about the state of liberation.

二十世紀的宗教向外拜偶像是信仰。信仰歸信仰，解脫歸解脫。信仰是宗教方式，解脫則為宗教之目的。二十一世紀的宗教，欲求解脫，必返求諸己，回歸自心。「以本體為主」！由外轉向內，當生即可能解脫！《 佛所說維摩詰經》文殊師利問疾品：諸佛解脫當於何求？答曰：當於一切眾生心行中求。

Twentieth century religions worshipped external gods and this was considered faith. However, faith is one thing and liberation quite another. Faith is the method of religion, whereas liberation is its ultimate aim. For the 21st century religions to attain liberation, a return to oneself, to what is in one's own mind and heart and consciousness, is what is needed. Let our Essential Selves take command! Let us leave off contemplating the external and go inward, and only then will liberation be possible in this lifetime! It is as the Vimalakirti Nirdesa Sutra, in the section on the consolation of the invalid, states: “Manjusri asks Vimalakirti: ‘Where should the liberation of the Buddhas be sought?’ Vimalakirti’s answer: ‘It should be sought in the prime mental and conscious activity of all living beings.’[5]

宋七力透過「分身」印證自身解脫經驗，以分身示範，並以凡夫柔弱相示現永恆與短暫。其目的提示信眾建立基本觀念：「宋七力能，信眾必也能」！宋七力肉身轉換成新形相成立「分身」就是：解脫。

Through releasing his Divine Light Avatar, Divine Infinite Self or what he calls “Fen Shen” (literally, “split body”), Sungchili confirms his own experience of liberation. He uses his “Fen Shen” as a model to contrast against the fallibility of an ordinary person, exemplifying the difference between eternity and brevity. He aims to demonstrate to his believers and establish the basic idea that "if Sungchili can [do it], then the believers also can!" Sungchili's physical body is transformed into a new form and shape, thus effecting the release of a physically separate Divine Light Avatar, Divine Infinite Self, or “Fen Shen.” This is liberation.

「分身」則為解脫相。「分身」脫胎換骨取代肉身，分身是全新的，智慧，光明，永恆的法界身。而「肉身」是短暫、愚笨、脆弱的……。

“Fen Shen” constitutes a liberated image. “Fen Shen” thoroughly remolds and replaces the physical body. “Fen Shen” is brand-new, wise, and brilliant - the eternal Dharma body. By contrast, the physical body is impermanent, dull-witted, and weak.

分身猶如聖經實證主義中的邏各斯。邏各斯是上帝的理念，道成肉身的耶穌形象稱為邏各斯。在上帝所創造的宇宙大地萬物，我們看到了邏各斯的形象。在整體的宇宙結構中，邏各斯的影子無所不在。邏各斯化身成耶穌形象，展現於宇宙結構中。耶穌的形象已經被邏各斯取代了，因邏各斯是上帝的理念，正是柏拉圖之宇宙觀形式因的「觀念」。

“Fen Shen” is akin to the concept of “Logos” – the Word - expounded in biblical positivism. Logos is God's ideal, His reason and intelligence. A symbol for Christ, the word incarnate or “the word made flesh” image of Christ is called Logos. In everything created by God, here on earth and in the entire universe, we see the image of Logos. Logos is imprinted everywhere in the entire structure of the universe. Logos is translated into the image of Christ and thus revealed in the structure of the universe. The image of Christ has already been replaced by the Logos [6] for the Logos is God's ideal. This is precisely the Platonic "conception" of the formal cause of the universe

解脫者不僅能透過「本心」功能改變環境。將其佛國淨土與一切世界容納在眼前的空間。穢土變淨土。舊天地變新天地。將其莊嚴的佛國淨土容納於生活並安住於其間成為「人間淨土」！

The liberated person can not only change his or her environment through the function of “Fen Shen,” but can also fit, into the space before one's eyes, the Pure Lands of the Buddhist realms. Dirt is turned into Pure Land, old heaven and earth are transformed into new heaven and earth. The majestic Pure Lands of the Buddhist realms are incorporated into our lives so that we may dwell securely therein – while still here on Earth!

「淨土」是解脫境界的總結晶體，屬於精神宇宙，是柏拉圖的理想國，價值永恆的精神世界。此精神宇宙出現於解脫者眼前，不迫礙於現有的物質環境，圓融匯合，渾然一體，但原有的環境消失被淨土所取代，這種精神轉換成物質的現象仍出自於本心的識變（上帝的理念），若無本著上帝的理念，宇宙形象也一片糢糊不清。更不能像柏拉圖所說：搬運宇宙落在眼前的空間。

The Pure Lands are the ultimate crystallization of the state of liberation; they are part of a spiritual universe that can be equated with Plato's vision of utopia (his “Republic”), a spiritual world of eternal value. This spiritual universe appears right in front of the eyes of those who have achieved liberation. Unconstrained by the present material environment, the Pure Lands embody a sphere of consummate perfection and unity, and are able to replace the original material environment completely. This phenomenon of spirit transforming into matter arises from a change in the Original Consciousness. Without god's ideal as its basis, the Forms of the universe would be a sheet of blurry haziness, and would not resemble what Plato has described as “moving the universe and placing it in the space before one's eyes. ”[7]

柏拉圖的神依其觀念或理念摹仿成精神宇宙，柏拉圖只能見到自己觀念形成的精神宇宙，但無法進入其中，因柏拉圖尚未完全解脫，不能像邏各斯化身的耶穌在上帝創造的宇宙中永遠存在。柏拉圖自己的神雖然摹仿搬運宇宙形象，卻沒有摹仿搬運柏拉圖的形象移置放在精神宇宙中。由於柏拉圖未完全解脫，不能成為邏各斯，不能把精神宇宙實體化，不能完成圓滿淨土。

Plato's god creates the spiritual universe by emulating the Forms, his highest conceptions (or ideals). Plato can see the spiritual universe formed by his god’s ideals. But, he has no means to get into it because he has not been completely liberated, unlike the Logos or word-made-flesh Christ, who exists eternally in the universe created by God. Although Plato's own god emulates and transports the universal Forms, he has not emulated or transported the Form of Plato and placed it in the spiritual universe. Because Plato has not been completely liberated, he cannot become Logos, cannot substantiate the spiritual universe, and hence cannot bring his own Pure Land to completion and fruition.

所以柏拉圖思想中仍存在著二元論的宇宙中分線。如果柏拉圖終極解脫，就能成為大圓滿，大自在的邏各斯；就能分身。就能使精神宇宙取代物質世界。能取代即解脫。人類由此解脫境界導引出精神變物質，物質變精神的物理現象。

It is for this reason that there still exists a universal demarcation line, a dualism, in Plato's theories. If Plato had attained the ultimate liberation, then he would have become a fully perfected, totally self-contained Logos; he would have been capable of releasing his “Fen Shen” and replacing the material world with the spiritual universe. The ability to replace matter with substantiated spirit is equivalent to liberation. It is from this state of liberation that humankind derives the physical phenomenon of and ability to turn spirit into matter and matter into spirit.

人類必須透過省思返觀自身「本心」的存在事實，上帝在心中，佛在心中，上帝與佛存在於人心中，已成萬古不變的永恆真理，上帝與佛（本心）解脫而出離人肉身形象之外成邏各斯時，人類始恍然大悟聖經與佛經的教義所宣揚的精神宇宙與永恆生命原來如此。

Through the process of introspection, all human beings must come to a realization of the existence of their Original Consciousness; that God is in this Consciousness, and so is Buddha. That God and Buddha exist in the human Consciousness has forever become an eternal, unchanging truth. When God and Buddha (the Original Consciousness) are both liberated and take leave of the human physical body to become Logos, humankind will suddenly unlock the mysteries of the spiritual universe and everlasting life propagated by the doctrines in the Bible and the Buddha’s Scriptures. All humankind will exclaim, each person to him- or herself, “So THIS is what it’s like!”


解脫並非想像中那麼艱難。因為人人心中具有上帝的理性。人人皆可成為邏各斯（ 人人有本心，人人可分身 ）。人類的信仰只能維持短暫的精神生活。解脫才能進入永恆的精神宇宙。解脫則是短暫轉換永恆的首要條件。超越生命，超脫輪迴，不再痛苦、哭泣、悲哀，過著永恆的喜悅，唯有 ― 解脫！

Achieving liberation is not as difficult as we might imagine it to be. Inasmuch as everyone's consciousness contains God's logic, everyone can become Logos (everyone has an Original Consciousness, so everyone is capable of releasing their “Fen Shen”). The faith of humankind can only support a brief spiritual life. Only through liberation can we enter the eternal spiritual universe. Liberation is the prime condition for exchanging the temporary for the eternal. Transcending life, transcending the cycle of death and rebirth, with no more suffering, weeping, or grieving, experiencing eternal bliss – all of this is only achievable through liberation!

在人類信仰的過程中，若感應到所信仰的諸佛天神菩薩…。如果偶然間見到諸佛天神菩薩或其它人、事、地、物…甚至平常生活中微不足道的小杯子，立即隨念應物，隨物轉換。

In the process of our human faith, if we receive responses from the Buddhas, deities, or bodhisattvas we believe in; if, we occasionally have visions of such Buddhas, deities, bodhisattvas or other people, events, places, things, including even such a trivial, mundane object as a small cup, we should immediately follow our thoughts and respond to the object that has manifested before us, then track the object back to its origins and transform it.

倘若目睹諸佛天神菩薩，勿執著於諸佛天神菩薩之「 相 」。將其「相」隨意轉變成自身形象，能隨心念而變相亦名解脫。

If we see the Buddhas, deities, or bodhisattvas, let us not cling to their "appearances,” but rather transform these appearances at will into our own image (even if using our own imagination). The ability to change appearances in accordance with our thoughts is also called liberation.

人在無意識狀態中往往出現未曾想過的萬物萬象…。例如聲、光、影、覺、相…，以及多重變化形狀的色彩，皆可隨心轉物，臻於心物合一。心能轉物當生解脫！《楞嚴經》：心能轉物即同如來。

When we are in a not-conscious state, all kinds of things which we have never thought of before frequently emerge, such as sounds, light, shadows, feelings, images, and colors and shapes of all kinds. All of these can be transformed in accordance with one's consciousness, so that the unity of consciousness and matter is achieved. When our consciousness can transform matter, then we are liberated, right in this lifetime! Suragama sutra states,” When one’s consciousness can transform matter, then he（or she） is one of the Tathagatas.”

解脫由人類各自「本心」所緣起帶動。人若忽視其偶發性的精神現象，自以科學性的觀念推翻「本心」所展現的形上真實現象，永不得解脫。

Liberation is brought into existence by each individual's own Original Consciousness. If we ignore the occasional spiritual phenomena that occur to us, and employ scientific concepts to dismiss the metaphysical, real phenomena revealed to us by our Original Consciousness, then we will never attain liberation.

在平常生活中，人也可以主動性地緣起精神現象。各自從思想中想出一小杯子，顏色形狀大小自行思想。若腦中或眼前顯現出所思所想的小杯子時，可見、可觸、可覺、可味…色、香、味隨心所欲，能如此即當下解脫！

In the course of our daily lives, we can actively bring about spiritual phenomena. In our mind’s eye, we can produce a small cup by thinking about it, rendering its color, shape, and size in accordance with our desires. When the small cup that we have created with our thoughts appears in our mind or right before our eyes and it can be seen, touched, felt, and tasted - its color, smell, and taste all conforming to our desires - when this happens, then there is instant liberation!

《大方廣佛華嚴經》入法界品第三十九之六：我得菩薩無盡福德藏解脫門。能於如是一小器中，隨諸眾生種種欲樂，出生種種美味飲食，悉令充滿。假使百眾生，千眾生……閰浮提微塵數眾生……十方世界一切眾生隨其欲樂，悉令充滿。而其飲食無有窮盡。亦不減少。如是飲食，如是種種上味……種種衣服，種種臥具，種種車乘，種種華…種種香，種種寶…種種上妙資生之具，隨意所樂，悉令充滿。

The Flower Ornament Sutra, section 39.6, on entering the dharma-realm, states: “I have obtained the method of liberation from the bodhisattva's boundless store of benefaction. From such a small container, in accordance with the various desires and pleasures of all living creatures, all kinds of delicacies can be produced such that all are sated to the hilt. Even if there were hundreds of them, thousands of them, or even the uncountable millions of them contained in Jambudvipa, even including all the living creatures in the world in all of its ten dimensions, every last one would be fully satisfied, having eaten what they most desired. And there is no end to and no diminishing of the boundless food and drink. Such food and drink, such varieties of delicacies...all kinds of garments, divans, vehicles, flowers, perfume, treasures - all kinds of wondrous means with which to enrich lives, all these for their enjoyment at will, so that they all may be fully satisfied. ” [8]