[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) › 54.13 # 宗鏡錄 54.13 宗鏡錄 54.13 - **Language:** Classical Chinese ### [54.13](https://indike.org/pramana/in.bauddha.taisho.2016.54.13) 答。世法即佛法。佛法即世法。云何更舉事立況。然為未決定信者。寧無方便。若論比知。觸目咸是。且舉一二。略類此宗。如西國婆羅門求聰明。常供養天神等。後於夢中。見有天人授與呪論等法。然夢中實無天人。為說聰明法論呪等。託天人為增上緣。自識心上變作論呪解。今眾生見聞亦爾。然於比況中。夢喻最親。以自夢中。實無外境。皆是夢心變起。可為現證。又此土周暢耕田。母欲得子歸。其母遂齧指。周暢在田下心痛。念云。是母喚我。及歸。果如其言。母雖有喚子之心。而不發言。如來但有說法之心。而不說法。自是眾生心上變起故。若正解者。即諸佛悲願為應。機熟宜聞為感。感應道交。非一非異。唯心方顯。不落斷常。不可各取一邊。違於中道。 > Answer: Worldly dharmas are the Buddha Dharma; the Buddha Dharma is worldly dharmas. Why should one further cite events to make an analogy? However, for those who have not yet formed resolute faith, how could there be no expedient means? In terms of inferential knowledge, whatever meets the eye is entirely this. Let us cite one or two to broadly categorize this principle: for instance, when Brahmins in the western lands sought intelligence, they constantly made offerings to devas and the like. Later, in dreams, they saw heavenly beings conferring dhāraṇīs, treatises, and other teachings upon them. Yet in the dream there were truly no heavenly beings preaching teachings, treatises, and dhāraṇīs of intelligence to them; taking the devas as a sovereign condition, their own conscious minds transformed and produced the understanding of treatises and dhāraṇīs. Now, the seeing and hearing of sentient beings is also like this. Among analogies, the dream analogy is the closest, because within one's own dream there are truly no external realms; they are all transformed and raised by the dreaming mind, which can serve as direct evidence. Again, in this land, when Zhou Chang was plowing the field, his mother wished for her son to return, so his mother bit her finger; Zhou Chang felt pain in his heart while in the field, and thought, 'My mother is calling me.' When he returned, it was indeed as she said. Although the mother had the intention to call her son, she did not utter a sound. The Tathāgata merely has the mind to preach the Dharma, but does not speak; it is naturally transformed and raised within the minds of sentient beings. When correctly understood: the compassionate vows of the Buddhas are the response, and the readiness and appropriateness of the capacities to hear is the resonance. The mutual resonance of stimulus and response is neither identical nor different; only through Mind is it revealed, falling neither into annihilationism nor eternalism. One must not grasp either side, contradicting the Middle Way. > — English (machine translation) (machine translation) - [Previous: 54.12](https://indike.org/pramana/in.bauddha.taisho.2016.54.12) - [Next: 54.14](https://indike.org/pramana/in.bauddha.taisho.2016.54.14) - [Up: 54](https://indike.org/pramana/in.bauddha.taisho.2016.54) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.54.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.54.13](https://indike.org/pramana/in.bauddha.taisho.2016.54.13) · Pramāṇa