宗鏡錄 90.7

90.7

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.'