Chinese
三种圆满后，之后两种成就也必须圆满。忆念本质欺骗且无常的怖畏是：轮回的众生并非仅从此而来，没有起始，众生穷尽的终点也没有。如同虚空没有边际一样，虚空所遍布之处，没有众生不遍布的。具有染污的五取蕴称为有，这是轮回的名称，而轮回是指：从烦恼产生业，从业产生异熟，从异熟又产生烦恼，五蕴如火轮般流转。如果就轮回本身而言，找不到一个众生的起始，众生存在的首要因素，即最初产生的刹那意识，是从意识自身先前近取的力量产生的。先前产生的与意欲相应的意识，是之后意识的近取，例如现在的意识前后产生一样。正如寂护论师所说：因此最初的意识，从自己的近取力中产生，意识等以理证，如同现在的意识一样。众生的终结也找不到，众生死时的刹那意识，能够产生作为意识自身近取的刹那意识，因为意欲使之执着，所以是关联的近取意识，例如前世的意识能够产生此生的意识一样。正如：前者的延续，此临终的刹那意识，能够产生自己的近取，因为执着而关联，如同先前的意识一样。如此流转时，对于信仰等五根的行境分离，且不能确定智慧显现的愚昧，沉睡于无明的长眠的众生们，无论业烦恼，还是器情苦乐显现，都是将不存在的事物执着为存在的虚假表象，是虚假的自性，存在的事物连一刹那也不停留，是生灭的无常，是被坏灭的无常自性所欺骗的法，例如梦境一般。
English
After the completion of the three perfections, the two subsequent accomplishments must also be completed. Remembering the deceptive and impermanent fears of existence: Sentient beings in samsara did not arise from just this point; there is no beginning, and there is no end to the exhaustion of sentient beings. Just as there is no limit to space, there is no place where space pervades that is not pervaded by sentient beings. The five aggregates of contaminated appropriation are called existence, and this is a synonym for samsara. Samsara is when karma arises from afflictions, results arise from karma, and afflictions arise again from results, so the five aggregates revolve like a firebrand. If we consider samsara itself, we cannot find the beginning of a single sentient being, because the primary factor of a sentient being's existence, the first moment of consciousness that arises, comes from the power of its own previous appropriation. The previously arisen consciousness that is associated with desire is the appropriation for the subsequent consciousness, just as the present consciousness arises before and after. As the teacher Shantarakshita said: Therefore, the initial consciousness arises from the power of its own appropriation, consciousness, etc., by reason, just like the present consciousness. The end of a single sentient being cannot be found either, because the moment of consciousness at the time of a sentient being's death can generate a moment of consciousness that becomes the appropriation of consciousness itself, because desire causes attachment, so it is a related appropriation of consciousness, just as the consciousness of a previous life can generate the consciousness of this life. As it is said: In the continuation of the former, this moment of consciousness at the time of death can generate its own appropriation, because it is related by attachment, just like the previous consciousness. Thus, when wandering in samsara, for those beings who are separated from the activity of the five faculties such as faith, and whose ignorance is such that they cannot ascertain the appearance of wisdom, who are fallen into the great sleep of ignorance, whatever appears, whether it be karma and afflictions, or the environment and beings, pleasure and pain, is a false imputation of appearance, falsely believing that what does not exist exists, and is a false nature. What exists does not remain even for a moment, it is the impermanence of arising and ceasing, and it is a phenomenon that is deceived by the impermanent nature of destruction, like a dream.
Chinese
应当这样做。无常有两种，即粗大的变异无常和微细的法性无常。在变异无常中，有外器世界无常之理和内情众生无常之理。外器世界方面，从第三禅天开始，直至无诤天之间的处所，由上往下坏灭。又从下往上，以后者依赖于前者的次第，依次是虚空风轮，其上有水轮，其上有金地。其上东方为银，南方为吠琉璃，西方为琉璃，北方为金，由四宝所成的须弥山，高一百六十万由旬，其周围有金山持轭山、担木山、善持山、妙见山、马耳山、象鼻山、持轴山等七山。这些山之间有七游戏海，周围是咸水海。四方有四大洲和八小洲，外围是由铁构成的铁围山。这些被称为四洲的世界。这些和梵天世界等一千个世界，称为小千世界。小千世界的一千倍，称为中千世界。中千世界的一千倍，称为大千世界，也叫三千大千世界，这在成劫中形成。形成后，在坏劫中变异，于五十八中劫中存在。存在后，由于变异，在一中劫中，初禅以下，二禅，三禅以下依次被七火一水风所毁坏。坏灭后，于二十中劫中空无而生，是不常的。内情世界，总的来说有三界。无色界有四处，即虚空无边处、识无边处、无所有处、非想非非想处。色界有四禅天，在色界第四禅天中，凡夫有三处，即无云生天、福生天、广果天，以及与其同类的无想天。圣者有五处，即无热天、无恼天、善现天、善见天、色究竟天。第三禅以下是由上往下坏灭的。第三禅有三处，即少善天、无量善天、遍善天。第二禅也有少光天、无量光天、极光净天三种。初禅有梵众天、梵辅天。
English
It should be done this way. There are two types of impermanence: gross impermanence of change and subtle impermanence of the nature of phenomena. Among the impermanence of change, there are the impermanence of the outer world and the impermanence of sentient beings. As for the outer world, starting from the Third Dhyana Heaven, the abodes up to the Anavadagrabha gradually decay from above to below. And from below to above, in the order of the latter relying on the former, there are successively the circle of the wind of space, on which is the circle of water, on which is the golden earth. Above that, the east is silver, the south is beryl, the west is crystal, and the north is gold. Mount Sumeru, made of four precious materials, is 1,600,000 yojanas high, surrounded by the golden mountains of Yoke-Holder Mountain, Shaft-Holder Mountain, Good-Holder Mountain, Pleasant-to-See Mountain, Horse-Ear Mountain, Elephant-Nose Mountain, and Axis-Holder Mountain, totaling seven. Between these mountains are seven Playful Oceans, surrounded by the Salty Ocean. In the four directions are the four continents and eight subcontinents, and the outer perimeter is the Iron Enclosing Mountain made of iron. These are called the four continents of the world. These, together with the Brahma world, are called the first thousand worlds. A thousand of the first thousand worlds is called the intermediate thousand worlds. A thousand of the intermediate thousand worlds is called the great thousand worlds, also known as the three thousand great thousand worlds, which are formed in one formation kalpa. After formation, they change in the destruction kalpa and exist for fifty-eight intermediate kalpas. After existence, due to change, in one intermediate kalpa, the first dhyana and below, the second dhyana, and the third dhyana and below are successively destroyed by seven fires, one water, and wind. After destruction, they are born empty for twenty intermediate kalpas and are impermanent. The inner world, in general, has three realms. The formless realm has four places: the infinity of space, the infinity of consciousness, nothingness, and neither existence nor non-existence. The form realm has four dhyana heavens. In the fourth dhyana heaven of the form realm, ordinary beings have three places: the Cloudless Heaven, the Merit-Born Heaven, and the Great Fruit Heaven, as well as the Non-Conceptual Heaven of the same category. Noble beings have five places: the No-Heat Heaven, the No-Affliction Heaven, the Well-Appearing Heaven, the Well-Seeing Heaven, and the Akanishtha Heaven. The Third Dhyana and below decay from above to below. The Third Dhyana has three places: the Small Virtue Heaven, the Immeasurable Virtue Heaven, and the Universal Virtue Heaven. The Second Dhyana also has three: the Small Light Heaven, the Immeasurable Light Heaven, and the Radiant Light Heaven. The First Dhyana has the Brahma Host Heaven and the Brahma Attendant Heaven.
Chinese
意义：三大梵天加起来，总共有色界十七处。欲界有天界和人间两种。依靠天空的天有无诤天、兜率天、乐变化天、他化自在天四种。依靠地的天：须弥山山腰以下有四大天王，须弥山顶端有三十三天。阿修罗也属于天界，在须弥山内部依次有光明的城市，那里有罗睺；白鬘处有颈鬘；坚固的城市有极胜；幽深的城市有善绳处。欲界三恶道中，畜生栖息于浩瀚的海洋中，有龙和各种生物，也零星地分布在天人和人类的居所。饿鬼位于赡部洲之下五百由旬处，那里有阎罗王及其眷属的国度，也存在于空行人类的居所。地狱位于赡部洲之下两万由旬处，那里有无间地狱，上面堆叠着复活等八热地狱。每个地狱的附近都有八个寒冷地狱，从水泡狱开始向上堆叠，直到像大莲花一样裂开。无间地狱的周围被火坑等环绕，像铁围山一样，分为八方，又分为十六方，这是《俱舍论》的解释。近边地狱存在于不确定的地方。这样的众生存在的时间有十九中劫。形成时，人类可以活到无数年，逐渐减少到十岁时，称为长劫之初。从十岁增加到八万岁，再从八万岁减少到十岁，这样的循环十八次，称为十八中劫。从十岁增加到无数岁，称为长劫之末。根据《俱舍论》，寿命不会超过八万岁。总共是二十中劫，众生不断变化和出生，处于无常之中。然后，在十九中劫的时间里，从地狱到第三禅天的所有众生都会死亡，不再返回这个世界，众生毁灭。然后，在二十二中劫的时间里，世界空无一人。
English
Meaning: The three great Brahma heavens combined make up seventeen realms of the form realm. In the desire realm, there are two types of beings: gods and humans in the higher realms. The gods who rely on the sky are the Heaven of No Strife, Tushita, Nirmanarati, and Paranirmitavasavartin. The gods who rely on the earth: the Four Great Kings rely on the lower levels of Mount Meru, and the Thirty-three Gods reside on the summit of Mount Meru. Asuras also belong to the realm of the gods and reside in the interior of Mount Meru, in the city of Light, where Rahu is; in the White Garland place is Neck Garland; in the Steadfast City is Supreme Victory; in the Profound City is Good Rope. Among the three lower realms of the desire realm, animals dwell in the vast ocean, with nagas and various creatures, and are also scattered in the abodes of gods and humans. Pretas are located five hundred yojanas below Jambudvipa, where the kingdom of Yama and his retinue exists, and they also exist in the abodes of sky-faring humans. Hell is located twenty thousand yojanas below Jambudvipa, where Avici Hell is, and above it are stacked the eight hot hells, such as the hell of revival. Near each of these hells are eight cold hells, stacked from the Blister Hell upwards, until they crack like a large lotus. The surroundings of Avici Hell are surrounded by pits of fire, like iron mountains, divided into eight directions, and further divided into sixteen directions, as explained in the Abhidharmakosha. The neighboring hells exist in uncertain places. The duration of existence for such beings is nineteen intermediate kalpas. During the formation, humans can live for countless years, gradually decreasing to ten years, which is called the beginning of the long kalpa. Increasing from ten years to eighty thousand years, and then decreasing from eighty thousand years to ten years, such a cycle occurs eighteen times, which are called the eighteen intermediate kalpas. Increasing from ten years to countless years is called the end of the long kalpa. According to the Abhidharmakosha, lifespan does not exceed eighty thousand years. In total, there are twenty intermediate kalpas, where beings constantly change and are born, existing in impermanence. Then, for the duration of nineteen intermediate kalpas, all beings from hell to the third dhyana heaven will die without returning to this world, and beings are destroyed. Then, for the duration of twenty-two intermediate kalpas, the world becomes empty of beings.
Chinese
是恒常的。生灭那些是由于持续变化而安立为无常的。微细的自性无常是，事物各自获得自体的时候，或者向外坏灭的时候才安立，这二者的长短是，壮士弹指间，如出生等行为六十五刹那般过去，经中这样说到，因此称那些为刹那无常。凡是组合而成的，其自性不会超过这个范围而存在。 忆念能生出痛苦的果报之怖畏是，如果无常，那么一定会被因缘所损害，有损害的那个是安住在痛苦中，因此，薄伽梵说，凡是无常的，就是痛苦。轮回的所有痛苦可以归纳为三种，如果按照唯识宗共同的观点来说，感受快乐以及其因是变易的痛苦，痛苦以及其因是痛苦的痛苦，舍受以及其因是行苦。那些的差别有八种，有怖畏产生的痛苦，年龄变化衰老的痛苦，身体变化生病的痛苦，寿命变化死亡的痛苦，和不悦意不喜爱的相遇的痛苦，和悦意喜爱的分离的痛苦，追求欲妙而得不到的痛苦，近取蕴的痛苦，这八种也安住在三种中，和喜爱的分离，以及追求欲妙而得不到的痛苦二者是变易的痛苦，近取蕴的痛苦是行苦，其余所有都是痛苦的痛苦。那也是，如果按照中观宗的观点，在无我上执著为我，以及在痛苦上执著为快乐等是痛苦的痛苦，在无常上执著为恒常是变易的痛苦，在空性上执著为实有是行苦。那些被说是世俗的痛苦，胜义的痛苦是，痛苦、空性、无我、无常四者，《摄类学》中这样说到。这样一来三界没有超出痛苦，三恶趣是