宗鏡錄 24.7.10

24.7.10

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.