[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) › 79.23 # 宗鏡錄 79.23 宗鏡錄 79.23 - **Language:** Classical Chinese ### [79.23](https://indike.org/pramana/in.bauddha.taisho.2016.79.23) 答。世界身土。法爾如然。不可執一執異。自性情見。若言法爾者。即法如是。或云法性者。若是法性。即以本識如來藏身為所依持。恒頓變起外諸器界。不出此二。一法應如是。二藏識變起。又眾生業力。亦菩薩萬行為因等。所現世界。皆是藏識相分。相分之中。半為外器。而不執受。半為內身。執為自性生覺受故。如來藏識。何緣如此。法如是故。行業引故。上雖分執受不執受。二義。俱無自性。全以佛法界如如一真心為體。當知依即正。正即依。不出一心真性矣。且性無不包。有情無情。有覺無覺。皆自心性為體。隨緣發現。應處方知。如世間致生祠堂。有政德及民。往往有遺愛去思。為立祠宇。中塑像以四時饗之。其人當饗祭日。則酒氣腹飽。亦如丁蘭至孝。刻木為母晨昏敬養。形喜慍之色。且土木不變。唯心感耳。 > Answer: The worlds, bodies, and lands are naturally so of themselves (dharmatā); one cannot cling to identity or difference based on the emotional views of self-nature. If one speaks of ‘naturally so of themselves’, that is ‘dharmas being as they are’. Or if one calls it ‘dharma-nature’: if it is dharma-nature, then it takes the fundamental consciousness, the body of the tathāgatagarbha, as its support, constantly and suddenly transforming to give rise to the external receptacle worlds. It does not go beyond these two: first, dharmas should be like this; second, the storehouse consciousness transforms and gives rise to them. Furthermore, through the karma of sentient beings as well as the myriad practices of bodhisattvas as causes and conditions, the worlds that appear are all the nimittabhāga of the storehouse consciousness. Within the nimittabhāga, half becomes the external receptacle \[world\] and is not appropriated; half becomes the internal body, appropriated as self-nature to give rise to sensations. For what reason is the tathāgatagarbha consciousness like this? Because dharmas are as they are; because they are led by the power of karma. Although the two meanings of appropriated and not appropriated are distinguished above, both lack self-nature; they entirely take the one true mind of the Buddha-dharmadhātu’s tathatā as their substance. One should know that the dependent is the direct, and the direct is the dependent; they do not go beyond the true nature of the one mind. Moreover, nature leaves nothing unencompassed: sentient and insentient, having awareness and lacking awareness, all take the nature of one’s own mind as substance. Manifesting according to conditions, they are known only when corresponding to their situations. For example, in the world when a shrine is erected for a living person whose virtuous administration has reached the people, often because of remaining love and fond remembrance after departure, a shrine hall is established for them, with a sculpted image inside to receive sacrifices in the four seasons. On the day of the sacrifice, that person feels the sensation of wine and a full stomach. It is also like the utmost filial piety of Ding Lan, who carved wood into \[the likeness of\] his mother and served it with reverence morning and evening, and its form showed expressions of joy and displeasure. Yet earth and wood do not change; it is only the mind that responds. > — English (machine translation) (machine translation) - [Previous: 79.22](https://indike.org/pramana/in.bauddha.taisho.2016.79.22) - [Next: 79.24](https://indike.org/pramana/in.bauddha.taisho.2016.79.24) - [Up: 79](https://indike.org/pramana/in.bauddha.taisho.2016.79) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.79.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.79.23](https://indike.org/pramana/in.bauddha.taisho.2016.79.23) · Pramāṇa