宗鏡錄 24.7.10

24.7.10

悉是對治眾生。 五藏五根五陰故說。 所以者何。 如佛說一心四諦義。 當知集諦對肝。 因。 屬初生故。 苦諦對心。 果。 是成就故。 道諦對肺。 金。 能斷截故。 滅諦對腎。 冬藏之法。 已有還無故。 一心已對脾。 開通四諦故。 乃至十二因緣六波羅蜜。 類此可知也。 此種法藏。 則廣攝如來一切教門。 是故行者。 若心明利。 諦觀身相。 即便覺了一切佛法名義。 故華嚴經言。 明了此身者。 即是達一切。 是則說內義世間義相關之相。 意在幽微。 非悟勿述。 如上廣引諸聖微言。 則知我之身心。 世出世間。 一切淨穢國土。 真俗法門。 配當無差。 靡不具足。 故云。 一塵含法界。 九世剎那分。 又云。 解則十方一心中。 迷則方寸千里外。 若能如是正解圓通。 則十方世界擎在掌中。 四海波瀾吸歸毛孔。 有何難哉。 可謂密室靜坐。 成佛不久矣。

all taught as antidotes for sentient beings' five viscera, five faculties, and five aggregates. Why is this? As the Buddha spoke of the meaning of the one mind and four noble truths: one should know that the truth of the origin [of suffering] corresponds to the liver, because causes belong to initial arising; the truth of suffering corresponds to the heart, because fruits are accomplishments; the truth of the path corresponds to the lungs, because metal is able to cut off; the truth of cessation corresponds to the kidneys, because the method of winter storage returns what already existed back to non-existence; the one mind has already corresponded to the spleen, because it opens and penetrates the four noble truths. Extending to the twelvefold dependent origination and the six pāramitās, they can be understood by analogy with this. Such treasuries of Dharma broadly encompass all the Tathāgata's doctrinal teachings. Therefore, if a practitioner's mind is clear and sharp, when he attentively contemplates the characteristics of the body, he immediately comprehends all names and meanings of the Buddha-Dharma. Thus the Avataṃsaka Sūtra says: 'One who thoroughly understands this body penetrates everything.' Such are the characteristics of the correspondence of internal worldly meanings; their import lies in the profound and subtle, and unless one is awakened, they should not be related. Citing broadly the subtle words of the noble ones as above, one knows that our body and mind, mundane and supramundane, all pure and defiled lands, and real and conventional doctrinal gates, match without discrepancy and are fully complete. Thus it is said: 'A single dust mote contains the dharmadhātu; nine epochs are distinguished in a single kṣaṇa.' It is also said: 'When understood, the ten directions are within the one mind; when deluded, the square inch of the heart is separated by a thousand leagues.' If one can attain such correct understanding and perfect penetration, then the worlds of the ten directions are held in the palm of one's hand, and the billows of the four seas are inhaled into a single pore. What difficulty could there be? It may be said that sitting quietly in a secret chamber, one will not be long in attaining buddhahood.