[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) › [觀音玄義](https://indike.org/pramana/in.bauddha.taisho.1726) › 1.62 # 觀音玄義 1.62 觀音玄義 1.62 - **Language:** Classical Chinese ### [1.62](https://indike.org/pramana/in.bauddha.taisho.1726.1.62) 世者為三：一五陰世間、二眾生世間、三國土世間。既有實法，即有假人，假實正成即有依報，故名三種世間也。世是隔別，即十法界之世，亦是十種五陰、十種假名、十種依報，隔別不同，故名為世也。間是間差，三十種世間差別，不相謬亂，故名為間。各各有因、各各有果，故名為法。各各有界畔分齊，故名為界。今就一法界復有十法，所謂如是相性究竟等，十界即有百法，十界相互則有千法，如是等法皆是因緣生法，六道是惑因緣法、四聖是解因緣法。《大經》云「無漏亦有因緣，因滅無明即是三菩提燈。」是諸因緣法即是三諦，「因緣所生法，我說即是空，亦名為假名，亦名中道義」，故明十種法界、三十種世間即是所觀之境也。此境復為二：所謂自、他。他者，謂眾生、佛；自者，即心而具。如《華嚴》云「心如工畫師，造種種五陰，一切世間中，莫不由心造。」 > 'World' (loka) has three \[aspects\]: first, the world of the five aggregates; second, the world of sentient beings; third, the world of lands. Since there are real dharmas, there are provisional persons; once the provisional and real are properly constituted, there is circumstantial retribution; therefore they are called the three kinds of worlds. 'World' (se) means division and distinction: namely, the worlds of the ten dharma-realms, which are also the ten kinds of five aggregates, the ten kinds of provisional names, and the ten kinds of circumstantial retribution; being divided and distinct, they are called 'world'. 'Interval' (jian) means differentiation: the distinctions among the thirty kinds of worlds do not confuse one another, hence it is called 'interval'. Each has its own cause and each has its own fruit, hence they are called 'dharmas'. Each has its own boundary and limit, hence they are called 'realms'. Now, in the case of a single dharma-realm, there are again ten dharmas, namely such marks, nature, ultimate \[ends\], and so on; the ten realms thus have one hundred dharmas. The ten realms being mutual to one another, there are one thousand dharmas. Dharmas such as these are all dharmas arisen from causes and conditions: the six paths are dharmas of the causes and conditions of delusion; the four noble ones are dharmas of the causes and conditions of liberation. The \*Mahāparinirvāṇa-sūtra\* says: 'The uncontaminated also has causes and conditions: due to the extinction of ignorance, there is the lamp of sambodhi.' All these dharmas of causes and conditions are the three truths: 'Whatever dharma is produced by causes and conditions, I declare to be emptiness; it is also a provisional name, and it is also the meaning of the middle way.' Therefore, clarifying the ten kinds of dharma-realms and thirty kinds of worlds is precisely the object to be contemplated. This object has two aspects: namely, self and other. 'Other' refers to sentient beings and Buddhas; 'self' means intrinsically endowed within the mind. As the \*Avataṃsaka\* says: 'The mind is like a master painter, creating the various five aggregates; within all the worlds, there is nothing that is not created by the mind.' > — English (machine translation) (machine translation) - [Previous: 1.61](https://indike.org/pramana/in.bauddha.taisho.1726.1.61) - [Next: 1.63](https://indike.org/pramana/in.bauddha.taisho.1726.1.63) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1726.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1726~en-mt.1.62) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1726.1.62](https://indike.org/pramana/in.bauddha.taisho.1726.1.62) · Pramāṇa