宗鏡錄 90.7

90.7

答。總別指歸。還即指歸三德祕藏。如止觀。指歸者。大涅槃經云。安置諸子祕密藏中。我亦不久自住其中。是名總相指歸。別相者。身有三種。一色身。二法門身。三實相身。若息化論歸者。色身歸解脫。法門身歸般若。實相身歸法身。復次三法。非三非一不可思議。所以者何。若謂法身真。法身者。非法身也。當知法身。亦身非身。非身非非身。住。首楞嚴經云。種種示現作眾色像。故名為身。所作辦已。歸於解脫。智慧照了。諸色非色。故名非身。所作辦已。歸於般若。實相之身。非色像身。非法門身。是故非身非非身。所作辦已。歸於法身。達此三身無一異相。是名為歸。說此三身無一異相。是名為指。俱入祕藏。故言指歸。當知般若。亦知非知。非知非不知。道種智般若。遍知於俗。故名為知。所作辦已。歸於解脫。一切智般若。遍知於真。故名為非知。所作辦已。歸於般若。若一切種智般若。遍知於中。故名非知非不知。所作辦已。歸於法身。達三般若無一異相。是名為歸。說三般若無一異相。名為指。俱入祕藏。名指歸。當知解脫。亦脫非脫。非脫非非脫。方便淨解脫。調伏眾生。不為所染。名脫。所作已辦歸於解脫。圓淨解脫。不見眾生及解脫相。故名非脫。所作辦已。歸於般若。性淨解脫。則非脫非非脫。所作辦已。歸於法身。若達若說。如此三脫。非一異相。俱入祕密藏。故名為指歸。當知種種相。種種說。種種神力。一一皆入祕密藏中。何等是指歸。指歸何處。誰是指歸。言語道斷。心行處滅。永寂如空。是名指歸。故知能化所化。無盡法門。未有一法。不指歸宗鏡。所以普智禪師云。佛道皆因何法成。悟心無體蕩無明。莫怕落空沈斷見。萬法皆從此處生。

Answer: The general and specific pointings and returnings are simply pointing and returning to the secret store of the three virtues. As in the Cessation and Contemplation: pointing and returning refers to the Mahāparinirvāṇasūtra saying: 'I establish all my sons within the secret store, and I myself will also dwell within it before long.' This is called the general pointing and returning. As for the specific aspects: there are three kinds of bodies: first, the physical body; second, the Dharma-door body; third, the real-mark body. If we discuss returning when teaching ceases: the physical body returns to liberation; the Dharma-door body returns to prajñā; the real-mark body returns to the dharmakāya. Furthermore, the three dharmas are neither three nor one, inconceivable. Why is this? If one says the dharmakāya is true, what is called the dharmakāya is not the dharmakāya. One should know that the dharmakāya is also body and non-body, neither body nor non-body. Dwelling—the Śūraṅgamasūtra says: 'Manifesting in various ways to make all kinds of physical forms, it is therefore called a body.' When its task is accomplished, it returns to liberation. Wisdom illuminates and understands that all forms are non-forms, hence it is called non-body. When its task is accomplished, it returns to prajñā. The body of the real mark is not a body of physical form, nor a Dharma-door body; therefore it is neither body nor non-body. When its task is accomplished, it returns to the dharmakāya. Understanding that these three bodies have no marks of oneness or difference is called returning. Preaching that these three bodies have no marks of oneness or difference is called pointing. Together entering the secret store, it is therefore called pointing and returning. One should know that prajñā is also knowing and non-knowing, neither knowing nor non-knowing. The prajñā of the knowledge of the aspects of the path completely knows the conventional, hence it is called knowing. When its task is accomplished, it returns to liberation. The prajñā of the knowledge of all completely knows the real, hence it is called non-knowing. When its task is accomplished, it returns to prajñā. The prajñā of sarvākārajñatā completely knows the middle, hence it is called neither knowing nor non-knowing. When its task is accomplished, it returns to the dharmakāya. Understanding that the three prajñās have no marks of oneness or difference is called returning. Preaching that the three prajñās have no marks of oneness or difference is called pointing. Together entering the secret store, it is called pointing and returning. One should know that liberation is also liberated and non-liberated, neither liberated nor non-liberated. The expediently pure liberation tames sentient beings without being defiled by them, and is called liberated. When its task is accomplished, it returns to liberation. The completely pure liberation does not see sentient beings or the marks of liberation, hence it is called non-liberated. When its task is accomplished, it returns to prajñā. The naturally pure liberation is neither liberated nor non-liberated. When its task is accomplished, it returns to the dharmakāya. If one understands or preaches that these three liberations have no marks of oneness or difference, together entering the secret store, it is therefore called pointing and returning. One should know that the various marks, various teachings, and various spiritual powers, each and every one, enter into the secret store. What is pointing and returning? Where does it point and return to? Who is pointing and returning? The path of words is cut off; the place of the mind's activity is extinguished; it is eternally tranquil like empty space. This is called pointing and returning. Therefore, we know that among the inexhaustible Dharma-doors of the transforming and the transformed, there has never been a single dharma that does not point and return to the mirror of the source. Therefore Chan Master Puzhi said: 'Through what dharma is the Buddha-way accomplished? Awakening to the mind having no substance sweeps away ignorance. Do not fear falling into emptiness and sinking into the view of annihilation; the myriad dharmas are all born from this place.'