[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) › [出三藏記集](https://indike.org/pramana/in.bauddha.taisho.2145) › 12.30 # 出三藏記集 12.30 出三藏記集 12.30 - **Language:** Classical Chinese ### [12.30](https://indike.org/pramana/in.bauddha.taisho.2145.12.30) 夫三界定位六道區分。麁妙異容苦樂殊跡。觀其源始不離色心。檢其會歸莫非生滅。生滅輪迴。是曰無常。色心影幻斯謂苦本。故涅槃喻之於大河。法華方之於火宅。聖人超悟。息駕返源拔出三有。然後為道也。尋世界立體四大所成。業和緣合與時而興。數盈災起復歸乎滅。所謂壽短者謂其長。壽長者見其短矣。夫虛空不有。故厥量無邊。世界無窮。故其狀不一。然則大千為法王所統。小千為梵主所領。須彌為帝釋之居。鐵圍為蕃牆之域。大海為八維之浸。日月為四方之燭。揔揔群生於茲是宅。瑣瑣含識莫思塗炭。沈俗而觀。則迂誕之奢言。大道而察。乃掌握之近事耳。但世宗周孔雅仗經書。然辯括宇宙臆度不了。易稱天玄。蓋取幽深之名。莊說蒼蒼。近在遠望之色。於是野人信明謂旻青如碧。儒士據典謂乾黑如漆。青黑誠異乖體是同。儒野雖殊。不知一也。是則俗尊天名而莫識天實。豈知六欲之嚴麗。十梵之光明哉。至於准步地勢則虛信章亥。圖度日月則深委算術。未值一偶差以千里。雖復夏革說地。不過戶牖之間。鄒子談天。甫在隩突之內。鍊石既誣鼇足亦詭。俗書徒繁竟無顯說。世士蒙昧莫詳厥體。是以憑惠獨慮。閟六合之相持。桓譚距問。率五藏以為喻。通人碩學思欝理窮。況乃牆見其能辯乎。嗟夫區界現事。猶莫之知。不思妙義。固其已矣。竊惟方等大典多說深空。唯長鋡樓炭辯章世界。而文博偈廣難卒檢究。且名師法匠職競玄義。事源委積未必曲盡。祐以庸固志在拾遺。故抄集兩經以立根本。兼附雜典互出同異。撰為五卷。名曰世界集記將令三天階序煥若披圖。六趣群分照如臨鏡。庶溺俗者發蒙。服道者瑩解。共建慧眼之因。俱成覺知之業焉。 > Now, the positions of the three realms are established, and the six destinies are demarcated. Coarse and subtle assume different appearances; suffering and joy trace disparate paths. Observing their origins, they do not deviate from form and mind; examining where they converge, none are other than birth and death. The saṃsāra of birth and death is called impermanence; the phantasms of form and mind are deemed the root of suffering. Therefore the Nirvāṇa \[Sūtra\] compares them to a great river, and the Lotus \[Sūtra\] equates them to a burning house. When holy ones achieve transcendent awakening, they halt their chariots, return to the source, and pluck themselves out of the three existences—only then do they realize the Way. Investigating the established structure of the worlds, it is formed of the four great elements. Combining through karma and converging through conditions, it flourishes with time; when its allotted measure is full and disasters arise, it returns once more to extinction. Thus, those whose lifespans are short consider it long, while those whose lifespans are long regard it as short. Because empty space is not an existent thing, its measure is boundless; because worlds are limitless, their forms are not uniform. Thus the trichiliocosm is governed by the Dharma King; the small chiliocosm is overseen by the Lord of Brahmā; Mount Sumeru is the abode of Śakra; the Iron Encircling Mountains form the border walls; the great ocean serves as the reservoir of the eight quarters; the sun and moon serve as the lamps of the four directions. The teeming masses of living beings make their dwellings here; the trifling sentient beings do not reflect on their misery. Viewed through worldly eyes, these are extravagant words of wild fabrication; observed from the Great Way, they are near matters held in the palm of one's hand. Yet the world reveres the Duke of Zhou and Confucius, taking their standard from the Classics and writings; though they tried to encompass the universe, their speculations were indecisive. The Book of Changes speaks of 'heaven being dark,' merely taking a name for the remote and profound; Zhuangzi speaks of 'the azure expanse,' referring only to the color seen from afar. Thereupon common folk trust what is bright, declaring that heaven is azure like jasper, while Ruist scholars rely on texts, asserting that heaven is black like lacquer. Blue and black are truly different, but they are identical in deviating from reality; though the Ruists and the commoners differ, they are as one in their ignorance. Thus the worldly revere the name of heaven without recognizing heaven's reality; how could they comprehend the magnificent splendor of the six heavens of desire, or the brilliant radiance of the Brahmā heavens? As for surveying the terrain of the earth, they foolishly rely on Zhang Hai; as for calculating the sun and moon, they place profound trust in arithmetic. Before meeting with even a single conjunction, they are mistaken by a thousand leagues. Even though Xia Ge discussed the earth, he went no further than doors and windows; when Master Zou spoke of heaven, he remained within the alcove and stove. Refining stones \[to mend heaven\] was already false, and the turtle legs \[supporting it\] were likewise absurd. Worldly books are redundantly numerous, yet in the end they offer no clear explanation; people of the world are dim-witted and ignorant, none knowing heaven's true form. Therefore, relying on wisdom, some grieved in solitude over the obscure cohesion of the six directions; when Huan Tan parried questions, he merely used the five internal organs as an analogy. When thoroughly learned and grand scholars found their thought frustrated and their reasoning exhausted, how could those of narrow vision be capable of analyzing it? Alas! They do not even know the present matters of the mundane realm; that they cannot conceive of the wondrous meaning goes without saying! I privately reflect that the great texts of the Vaipulya mostly expound profound emptiness; only the Dīrgha-āgama and the Loutan jing clearly explain the world. Yet their texts are expansive and their verses extensive, making them difficult to examine and investigate readily. Furthermore, famous masters and Dharma architects competitively occupied themselves with metaphysical principles; the accumulation of matters and origins was not necessarily exhaustively detailed. Being dull and obstinate, Sengyou's resolve lay in gathering what was left behind. Therefore I excerpted and collected the two sūtras to establish the foundation, while appending miscellaneous scriptures to present their agreements and differences, compiling them into five fascicles entitled Collected Records of the Worlds. It is intended to cause the ranks and tiers of the three heavens to be as brilliantly evident as unfolding a diagram, and the divisions of the six destinies to be as illuminated as looking into a mirror. May those submerged in the mundane have their ignorance dispelled, and those devoted to the Way have their understanding purified, jointly establishing the causes of the eye of wisdom and together accomplishing the karma of enlightenment. > — English (machine translation) (machine translation) - [Previous: 12.29](https://indike.org/pramana/in.bauddha.taisho.2145.12.29) - [Next: 12.31](https://indike.org/pramana/in.bauddha.taisho.2145.12.31) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.2145.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2145~en-mt.12.30) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2145.12.30](https://indike.org/pramana/in.bauddha.taisho.2145.12.30) · Pramāṇa