English
Because of diligent practice and having the effect of softening the body, it is the kalpa of water. Precisely because of this, the sutra says: That is because the hardness of the body is exhausted, therefore the feeling of suffering ceases. The third dhyana has breathing in and breathing out, these are also wind, so in whatever samadhi, how internal faults arise, so too is the external. Why is it not destroyed by earth? Because the so-called "container" refers only to it, it is incompatible with fire, water, and wind, but not with earth. How is it that the fourth dhyana is not destroyed? Because there is no movement in the fourth. The Blessed One said that the fourth dhyana is immovable because it is free from internal faults. Therefore, external faults do not enter, so there is no destruction there. Others say it is because of the power of the Pure Abodes, but they cannot enter the formless realms, nor can they go elsewhere. Then, is the container of the fourth dhyana permanent? It is not permanent, the immeasurable palace there, arises and ceases with sentient beings. The fourth dhyana is not a single connected piece of land. Then, what is it like? It is separated in other places, like stars. There, whatever sentient being is born or dies, they are born and die together with the immeasurable palace, so it is not permanent. Then, in what order do these destructions occur? For a while, without interruption, there are seven by fire. There are seven destructions by fire. After that, there is one by water. After the seven destructions by fire, destruction by water occurs. Like that, after seven by water, there are seven by fire. In that order, after water destroys seven times, then fire destroys seven times again. After that, finally, there is destruction by wind. After that, finally, there is one destruction by wind. Why? Because of the difference in the samadhi of those sentient beings, just like the difference in the existence of bodies, so too are the containers. Those are fifty-six destructions by fire, seven destructions by water, and one destruction by wind,
Chinese
像这样讲述而安立的说法，善增天众的寿命的量是六十四劫，这是很好地引述的。法胜 अभिधर्मकोश 論的讲述中，名为“世间品”的论藏第三品圆满了。 另外，众生和器世界的多种多样的形态是谁造的呢？不是任何人先动脑筋而造的。那么是怎样的呢？ 众生的业产生各种各样的世界。 假设从业产生，那么为什么众生的业会产生像红花和檀香等非常喜爱的，而不是它们的身体呢？ 对于引导众生者来说，只有像伤口一样的身体，以及那时成为对治的享受，也会产生像喜爱的东西。 不是引导天神者，两种都是像喜爱的东西。 那个业又是什么呢？ 那就是心和心所造。 经中说有两种，即心和思业。 所谓思业，就是心所造的。 这两种业有三种，即身、语、意之业。 这些业如何安立呢？是依于所依，还是依于自性，还是依于发起？如果依于所依，那么一切都依赖于身体，所以会变成只有身体的业。 如果依于自性，那么它们会变成唯一的业。 如果依于发起，那么一切都是由意的发起，所以会变成唯一的意业。 差别论者说，用三种因按顺序安立三种。 在那里面，心是意业。 应当了知心是意业。 由此产生的身语之业。 经中所说的由心产生的思业，应当了知是身语之业。 它们是能表和非能表。 那些身语之业，应当了知是各自能表和非能表的自性。
English
Thus, the explanation that is established by saying, the measure of the lifespan of the gods of the Good Increase is sixty-four kalpas, which is well quoted. In the explanation of the Abhidharmakosha, the third chapter of the treasury, called "The World Chapter," is completed. Furthermore, who created the many diverse forms of sentient beings and the world of containers? No one created it by first using their mind. So what is it like? The various worlds are born from the karma of sentient beings. If they are born from karma, then why do the karmas of sentient beings produce things like saffron and sandalwood that are very pleasing, and not their bodies? For those who lead sentient beings, only the body that is like a wound, and the enjoyment that becomes the antidote at that time, will also produce things that are pleasing. For those who do not lead the gods, both are like pleasing things. What is that karma? That is the mind and what is made by it. In the sutras, there are two, namely, mind and karma of thought. What is thought is what is made by the mind. Those two karmas are three, namely, the karmas of body, speech, and mind. How are these karmas established? Are they based on the support, or on the nature, or on the motivation? If they are based on the support, then everything depends on the body, so it will become only the karma of the body. If it is based on the nature, then they will become the only karma. If it is based on the motivation, then everything is motivated by the mind, so it will become the only karma of the mind. The Vaibhashikas say that the three are established in order by the three causes. In that, the mind is the karma of the mind. It should be known that the mind is the karma of the mind. The karmas of body and speech that are produced by it. What is said in the sutras as the karma of thought produced by the mind should be known as the karmas of body and speech. They are representational and non-representational. Those karmas of body and speech should be known as the nature of representational and non-representational respectively.
Chinese
认为是能辨识的形状。以心之力量，身体如彼般安住，是身体的能辨识之相。其他一些人说，是行走，因为身体的移动所致，而非眼睛的移动。对于这些人，应说：行走与否，为何有为法，是刹那性。何为刹那？即自身刚产生便立即坏灭。因为它存在于此，所以是刹那性的，如棍棒一般。一切有为法，从获得自身之后便无有利益，因此在哪里产生，便在哪里坏灭。它不是被认为转移到其他地方，因此身体的业不是行走。如果一切都成立为刹那性，那便是如此。应领会唯有此成立。为何？因为有为法必定会坏灭。事物坏灭是从无因产生的。为何？如果是有为的因，那么坏灭也不存在，对于不存在的事物，又有什么可做的呢？从无因产生的坏灭，不仅是事物产生之时，之后也不会产生，因为事物是相同的。如果说是变成了其他，那么那本身变成其他是不合理的，那本身不可能与其自性不相符。木头等与火接触而坏灭也被看见，也没有比看见更可靠的量，因此一切的坏灭不是从无因产生的。暂时，你应观察木头等与火接触而坏灭，你认为如何？如果它存在，那么它们也不会显现。暂时应分析此，是与火接触后木头等坏灭，因此不显现吗？还是自身坏灭而其他也没有产生，因此不显现，例如与风相遇的蜡烛，与手相遇的铃铛的声音一般？因此，此义应以比量来成立。对此，什么是比量？暂时，不存在不是行为的原因，这已经说过了。或者，从无因不会产生任何事物。
English
It is considered to be a recognizable form. By the power of the mind, the body remains as it is, which is the recognizable aspect of the body. Some others say that it is walking, because it is due to the movement of the body, not the movement of the eyes. To these, it should be said: Whether walking or not, why is conditioned phenomena momentary? What is momentary? It is that which perishes immediately upon its own arising. Because it exists in this, it is momentary, like a stick. All conditioned phenomena, from the moment they obtain themselves, have no further benefit, therefore, wherever they arise, they will perish in that very place. It is not recognized as moving to another place, therefore the action of the body is not walking. If everything is established as momentary, then that is how it is. Understand that only this is established. Why? Because conditioned phenomena are bound to perish. The destruction of things arises from no cause. Why? If there is a cause for action, then there is no destruction, and what can be done for something that does not exist? The destruction that arises from no cause does not occur only at the time of the arising of things, but will not occur later either, because things are the same. If it is said that it has become something else, then it is not reasonable for that itself to become something else, it is not possible for that itself to be inconsistent with its own nature. It is also seen that wood and the like perish from contact with fire, and there is no more reliable measure than seeing, therefore the destruction of everything does not arise from no cause. For the time being, you should observe that wood and the like perish from contact with fire, what do you think? If it exists, then they will not appear either. For the time being, this should be analyzed, is it that wood and the like perish from contact with fire, therefore they do not appear? Or is it that they themselves perish and others do not arise, therefore they do not appear, like a candle meeting the wind, or the sound of a bell meeting the hand? Therefore, this meaning should be established by inference. What is the inference for this? For the time being, non-existence is not the cause of action, this has already been said. Or, nothing arises from no cause.
Chinese
嗡。如果坏灭是具有原因的，就像生起一样，如果没有任何事物不是由原因产生的，那么刹那的意识、声音和火焰的坏灭也是由无因产生的，这也是可见的，因此这并非依赖于原因。如果有人认为意识也被其他意识所坏灭，声音也被其他声音所坏灭，那是不合理的，因为两个意识不会相遇。疑惑和确定的知识，快乐和痛苦，贪欲和嗔恨相遇也是不合理的。当清晰的意识和声音之后出现不清晰的意识和声音时，那又如何呢？不清晰的同类法的清晰又如何会坏灭呢？如果有人认为火焰的坏灭是没有存在的因，或者由于法与非法的原因，那也是不合理的，因为不存在不适合作为原因。生起和坏灭的原因，法与非法，也不适合在刹那刹那中获得进入和制造障碍。对原因的这种全面考察，对于一切有为法都能够进行，因此不需要争论。如果木头等事物的坏灭是由与火相关的因产生的，那么，如果是这样，由染色物所生的事物的染色，最染色，极染色产生时，原因也会变成坏灭者。原因本身如何变成坏灭者呢？从与火相关的事物中产生染色物所生的事物，如果从它本身或与它相似的事物中产生染色，最染色，极染色，那么它们坏灭，原因本身就变成它们的坏灭者，或者原因变得没有差别。从什么中，或者从哪些相似的事物中产生它们本身呢？或者从与它相似的事物中消失也是不合理的。暂时，如果从其他火焰中全面考察不同的原因，那么当接触到鸟时，与灰烬、雪、草、太阳、水和土地相关，从成熟物所生的差别产生时，应该考察什么呢？那么，对于那些能够承受沸水的，与火相关的又做了什么呢？通过力量的方式使火的界增多，并且通过它的力量使水的聚集减弱。
English
Oṃ. If destruction has a cause, just like arising, if nothing does not arise from a cause, then the destruction of momentary consciousness, sound, and flame also arises from no cause, which is also visible, so this is not dependent on a cause. If someone thinks that consciousness is also destroyed by other consciousness, and sound is also destroyed by other sounds, that is unreasonable, because two consciousnesses do not meet. Doubt and certain knowledge, pleasure and pain, desire and hatred meeting is also unreasonable. When unclear consciousness and sound arise after clear consciousness and sound, then how is that? How can the clarity of unclear similar dharmas be destroyed? If someone thinks that the destruction of flame is without a cause of existence, or due to the cause of dharma and non-dharma, that is also unreasonable, because non-existence is not suitable as a cause. The cause of arising and destruction, dharma and non-dharma, is also not suitable to obtain entry and create obstacles in each moment. This comprehensive examination of causes can be done for all conditioned phenomena, so there is no need to argue. If the destruction of wood and other things arises from a cause related to fire, then, if that is the case, when the dyeing, most dyeing, and extremely dyeing of things born from dyeing agents arise, the cause will also become the destroyer. How does the cause itself become the destroyer? From things related to fire, things born from dyeing agents arise, if dyeing, most dyeing, and extremely dyeing arise from it itself or from things similar to it, then they are destroyed, the cause itself becomes their destroyer, or the cause becomes without distinction. From what, or from which similar things do they arise themselves? Or it is unreasonable for them to disappear from things similar to it. For the time being, if we comprehensively examine different causes from other flames, then when touching a bird, related to ash, snow, grass, sun, water, and earth, when the difference born from ripening arises, what should we examine? Then, for those that can withstand boiling water, what do those related to fire do? Through the means of power, the fire element is increased, and through its power, the accumulation of water is weakened.