[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) › 24.7.9 # 宗鏡錄 24.7.9 宗鏡錄 24.7.9 - **Language:** Classical Chinese ### [24.7.9](https://indike.org/pramana/in.bauddha.taisho.2016.24.7.9) 皮肉為地土。 毛法叢林。 五藏在內。 在天法五星。 在地法五嶽。 在陰陽法五行。 在世法五常。 內為五神。 修為五德。 使者為八卦。 治罪為五刑。 主領為五官。 昇為五雲。 化為五龍。 心為朱雀。 腎為玄武。 肝為青龍。 肺為白虎。 脾為句陳。 此五種眾生。 則攝一切世間禽獸。 悉在其內。 亦為五姓。 謂宮商角徵羽。 一切萬姓。 並在其內。 對書典。 則為五經。 一切書史從此出。 若對工巧。 即是五明。 六藝。 一切技術悉出其間。 當知人身雖小。 義與天地相關。 如此說身。 非但直是五陰世間。 亦是國土世間。 又身內王法治正義。 行者於三昧內願智之力。 即復覺知身內。 心為大王。 上義下仁。 故居在百重之內。 出則有前後左右官屬侍衛。 肺為司馬。 肝為司徒。 脾為司空。 腎為大海。 中有神龜呼吸元氣。 行風致雨。 通氣四支。 四支為民子。 左為司命。 右為司錄。 主錄人命。 齊中太一君。 亦人之主。 柱天大將軍。 特進君王。 主身內萬二千大神。 太一有八使者。 八卦是也。 合為九卿。 三焦開元。 為左社右稷。 主姧賊。 上焦通氣入頭。 中為宗廟。 王者於間治化。 若心行正法。 群下皆隨。 則治正清夷。 故五藏調和。 六腑通適。 四大安樂。 無諸疾惱。 終保年壽。 若心行非法。 則群僚作亂。 互相殘害。 故四大不調。 諸根闇塞。 因此抱患致終。 皆由行心惡法故。 經言。 失魂即亂。 失魄則狂。 失意則惑。 失志則忘。 失神則死。 當知外立王道治化。 皆身內之法。 如是等義。 具如提謂經說。 又明內世間義相關者。 上來所說。 並與外義。 相關。 所以者何。 佛未出時。 諸神仙世智等。 亦達此法名義相對故。 說前為外世間義也。 是諸神仙。 雖復世智辯聰。 能通達世間。 若住此分別。 終是心行理外。 未見真實。 於佛法不名聖人。 猶是凡夫。 輪迴三界二十五有。 未出生死。 若化眾生。 名為舊醫。 亦名世醫。 故涅槃經云。 世醫所療。 治差已。 還復發。 若是如來療治者。 差已不復發。 此如下說。 今言內義世間者。 即是如來出世。 廣說一切教門名義之相。 以化眾生。 行者於定心內。 意欲得知佛法教門主對之相。 三昧智慧善根力故。 即便覺知。 云何知。 如佛說。 五戒義。 為對五藏。 若四大。 五陰。 十二入。 十八界。 四諦。 十二因緣。 悉人身內也。 即知四大。 此義。 為對五藏。 風對肝。 火對心。 水對腎。 地對肺脾。 言聞五陰之名。 尋即覺知對身五藏。 色對肝。 識對脾。 想對心。 受對腎。 行對肺。 名雖不次。 而義相關。 若聞十二入十八界。 亦復即知對內五陰。 一入三界。 義自可見。 二入三界。 今當分別。 五識悉為意入界。 外五塵。 內法塵。 以為法入界。 此即二入三界相關。 意識界者。 初生五識為根。 對外法塵。 即生意識。 名意識界。 若聞五根。 亦知對內五藏。 憂根對肝。 苦根對心。 喜根對胏。 樂根對腎。 捨根對脾。 五根因緣。 則具有三界。 所以者何。 憂根對欲界。 苦根對初禪。 喜根對二禪。 樂根對三禪。 捨根對四禪。 乃至四空定。 皆名捨俱禪。 當知三界。 亦與五藏。 其義相關。 聞說四生。 亦覺知此義關五藏。 所以者何。 欲界具五根。 五根關五藏。 五藏關四大。 對四生。 一切卵生。 多是風大性。 身能輕舉故。 一切濕生。 多是水大性。 因濕而生故。 一切胎生。 多屬地大性。 其身重鈍故。 一切化生。 多屬火大性。 火體無而欻有故。 亦有光明故。 如來為化三界四生故。 說四諦十二因緣六波羅蜜。 當知此三法藥神丹。 > The skin and flesh are the earth and soil. The hair models the dense forests. The five viscera are within: in heaven, they model the five planets; on earth, they model the five sacred peaks; in yin and yang, they model the five elements; in worldly ways, they model the five constants; within, they are the five spirits; cultivated, they are the five virtues; as messengers, they are the eight trigrams; punishing crimes, they are the five punishments; governing, they are the five offices; ascending, they are the five clouds; transforming, they are the five dragons. The heart is the Vermilion Bird; the kidneys are the Dark Warrior; the liver is the Azure Dragon; the lungs are the White Tiger; the spleen is the Gochen. These five kinds of living beings encompass all worldly birds and beasts, all being within them. They are also the five surnames—namely gong, shang, jiao, zhi, and yu; all myriad surnames are subsumed within them. In terms of classical texts, they are the five classics; all writings and histories issue from them. If compared to crafts, they are the five sciences and the six arts; all techniques issue from among them. One should know that although the human body is small, its significance corresponds to heaven and earth. Explaining the body in this way is not merely \[referring to\] the world of the five aggregates, but is also the world of countries and lands. Furthermore, the righteous principle of royal law and government within the body: by the power of the practitioner's aspirational knowledge within samādhi, one further realizes within the body that the heart is the great king, honoring righteousness above and benevolence below, and thus dwelling within a hundredfold enclosure. When he goes forth, he has officials, subordinates, and guards to the front and rear, left and right. The lungs are the Minister of War (Sima); the liver is the Minister of Education (Situ); the spleen is the Minister of Works (Sikong). The kidneys are the great ocean, wherein a divine turtle breathes the primal qi, moving wind and bringing rain, circulating qi to the four limbs. The four limbs are the common people and children. The left is the Controller of Fate (Siming); the right is the Controller of Records (Silu), in charge of recording human lifespans. The Lord of the Great Unity (Taiyi Jun) in the navel is also the master of the person, the Great General Supporting Heaven, the Lord King of Special Advancement, who oversees the twelve thousand great spirits within the body. The Great Unity has eight messengers, which are the eight trigrams; combined, they constitute the nine ministers. The opening of the primal by the triple burner forms the altars of the soil on the left and grain on the right, which manage villains and thieves. The upper burner circulates qi into the head, the center forming the ancestral shrine, wherein the king governs and transforms. If the heart practices the correct Dharma, the myriad subordinates all comply, and the governance will be pure and peaceful; thus the five viscera are harmonized, the six bowels function smoothly, the four great elements are in ease and comfort, free of all diseases and afflictions, and life expectancy is preserved to the end. If the heart practices unrighteousness, the myriad officials fall into rebellion and injure one another; thus the four great elements fall out of harmony, the sense faculties become clouded and obstructed, and one consequently succumbs to affliction and meets one's end—all because the mind practices evil dharmas. The scripture says: 'Losing the ethereal soul (hun) brings disorder; losing the corporeal soul (po) brings madness; losing the intellect brings confusion; losing the will brings forgetfulness; losing the spirit brings death.' One should know that the external establishment of the royal way and civil transformation are all methods within the body. Such principles are fully explained as in the Tiwei Jing. Furthermore, regarding the correspondence of the internal world: what has been spoken above all corresponds to external meanings. Why is this? Before the Buddha appeared in the world, the various divine immortals and those of worldly knowledge had also penetrated these dharmas, names, and meanings in their mutual correspondence; therefore what was said before belongs to the meaning of the external world. Although these various divine immortals possessed worldly knowledge and dialectical acumen, and were able to penetrate the mundane world, if they abide in such distinctions, they are ultimately minds operating outside the true principle, having not yet seen the real truth. In the Buddha-Dharma they are not called noble ones, but are still ordinary beings, transmigrating through the three realms and the twenty-five states of existence, having not yet escaped birth and death. If they transform sentient beings, they are called 'old physicians' or 'worldly physicians.' Thus the Nirvāṇa Sūtra says: 'What worldly physicians treat relapses after being cured; what the Tathāgata treats does not relapse once cured.' This is as explained below. Now, in speaking of the world of internal meaning: this refers to the Tathāgata's appearing in the world and broadly preaching the characteristics of all doctrinal methods, names, and meanings to transform sentient beings. Within a concentrated mind, the practitioner wishes to know the characteristics of the primary correspondences of the Buddha's doctrinal methods; by the power of the roots of good of samādhi and wisdom, he immediately realizes it. How does he know it? As the Buddha spoke of the meaning of the five precepts, it corresponds to the five viscera. The four great elements, five aggregates, twelve sense bases, eighteen elements, four noble truths, and twelvefold dependent origination are all within the human body. One thus knows that the four great elements, in their meaning, correspond to the five viscera: wind corresponds to the liver, fire corresponds to the heart, water corresponds to the kidneys, and earth corresponds to the lungs and spleen. Upon hearing the names of the five aggregates, one immediately realizes their correspondence to the body's five viscera: form corresponds to the liver, consciousness corresponds to the spleen, perception corresponds to the heart, feeling corresponds to the kidneys, and formations correspond to the lungs. Although the names are not in sequential order, their meanings are correlated. If one hears of the twelve sense bases and eighteen elements, one also immediately knows their correspondence to the internal five aggregates: with one base and three elements, the meaning is evident of itself; with two bases and three elements, we shall now differentiate it. The five consciousnesses are entirely the base and element of the mental faculty; the external five sense objects and internal mental objects form the base and element of dharmas. This is the correlation of the two bases and three elements. The mental consciousness element takes the newly arisen five consciousnesses as its faculty; facing the external mental objects, it immediately produces the mental consciousness, termed the mental consciousness element. If one hears of the five feeling faculties, one also knows their correspondence to the internal five viscera: the faculty of grief corresponds to the liver, the faculty of pain corresponds to the heart, the faculty of joy corresponds to the lungs, the faculty of pleasure corresponds to the kidneys, and the faculty of equanimity corresponds to the spleen. The conditions of the five feeling faculties fully possess the three realms. Why is this? The faculty of grief corresponds to the desire realm; the faculty of pain corresponds to the first dhyāna; the faculty of joy corresponds to the second dhyāna; the faculty of pleasure corresponds to the third dhyāna; the faculty of equanimity corresponds to the fourth dhyāna, and extending up to the four formless absorptions, all are called dhyānas associated with equanimity. One should know that the three realms also correlate in meaning with the five viscera. Hearing the explanation of the four modes of birth, one also realizes that this meaning pertains to the five viscera. Why is this? The desire realm possesses the five faculties; the five faculties pertain to the five viscera; the five viscera pertain to the four great elements. In correspondence to the four modes of birth: all egg-born beings mostly share the nature of the wind element, because their bodies can fly lightly; all moisture-born beings mostly share the nature of the water element, because they are born dependent on moisture; all womb-born beings mostly belong to the nature of the earth element, because their bodies are heavy and dull; all spontaneously born beings mostly belong to the nature of the fire element, because the substance of fire suddenly exists from non-existence, and also possesses luminosity. Because the Tathāgata would transform the three realms and the four modes of birth, he expounded the four noble truths, the twelvefold dependent origination, and the six pāramitās. One should know that these three dharmas are medicinal drugs and divine elixirs, > — English (machine translation) (machine translation) - [Previous: 24.7.8](https://indike.org/pramana/in.bauddha.taisho.2016.24.7.8) - [Next: 24.7.10](https://indike.org/pramana/in.bauddha.taisho.2016.24.7.10) - [Up: 24.7](https://indike.org/pramana/in.bauddha.taisho.2016.24.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.24.7.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.24.7.9](https://indike.org/pramana/in.bauddha.taisho.2016.24.7.9) · Pramāṇa