Chinese
认为安住于四种颜色中。所有山的高度是，没入水中八万由旬，水面上须弥山高八万由旬，其他八座山的高度以一半一半递减。那些山的宽度也与高度相同，都是八万由旬等等。 须弥山自性是四宝。 没入水中八万由旬。 水面上也是， 由旬的量是八万。 其余八山高度减半。 那些山的宽度与高度相同。 如此说。那八座山之间，有八大龙王嬉戏玩乐之处。具有清凉、美味、轻柔、润滑，清澈且无杂质，饮用对喉咙和腹部无害的八功德水。 被具有八功德水充满的湖泊，以及持周边者充满咸水的外部大海所环绕。 它们之间的七个是嬉戏供奉之处。 第一个是八十千由旬。 那是内部的大海。 它的表面是三倍。 其他的嬉戏湖泊减半。 剩余的是外部的大海。 如此说。其间安住着各洲。毁灭是，从第一禅以下由火毁灭，从第二禅以下由水毁灭，从第三禅以下由风毁灭，次第是因为内部的过失，寻伺如同火，喜乐如同水，呼吸如同风。第四禅没有外部的器世界毁灭，因为从八种禅定过失中解脱出来，所以不动摇。如果说是恒常不变吗？不是的，因为在生起和毁灭时，包括宫殿在内都会生起和毁灭。 火与水和风， 毁灭有三种。 二禅等这三个， 是那些次第的顶端。 因为与它的过失和法相同。 第四禅没有，因为不动摇。 无常，它的宫殿， 与有情一起生起和毁灭。 如此说。毁灭的次第是，火的劫连续七次毁灭，经过八大劫后，从光音天以下由水毁灭一次，火毁灭七次后，经过五十六次后，火毁灭七次。最后在第六十四次时，由风毁灭。
English
It is believed that it abides in four colors. The height of all the mountains is that they are submerged in water for eighty thousand yojanas, and Mount Sumeru is eighty thousand yojanas above the water, and the height of the other eight mountains decreases by half each. The width of those mountains is also the same as the height, which is eighty thousand yojanas, and so on. Mount Sumeru's nature is four precious jewels. Submerged in water for eighty thousand yojanas. Also above the water, The measure of yojanas is eighty thousand. The remaining eight mountains are halved in height. The width of those mountains is the same as the height. So it is said. Between those eight mountains, there are places where the eight great Naga kings play and frolic. It is surrounded by lakes filled with water that has eight qualities: coolness, deliciousness, lightness, smoothness, clarity, and purity, harmless to the throat and abdomen when drunk, and the outer ocean filled with brackish water by the one who holds the circumference. The seven between them are places of play and offering. The first is eighty thousand yojanas. That is the great inner ocean. Its surface is three times. The other play lakes are halved. The remainder is the great outer ocean. So it is said. In between, the continents abide. Destruction is, from the first dhyana downwards, destroyed by fire, from the second dhyana downwards, destroyed by water, and from the third dhyana downwards, destroyed by wind, in order because of internal faults, investigation is like fire, joy and happiness are like water, and breathing is like wind. The fourth dhyana does not have the destruction of the external vessel world, because it is liberated from the eight faults of samadhi, so it is unshakable. If it is said to be constantly unchanging? It is not, because in arising and destruction, including the palace, they arise and are destroyed. By fire and water and wind, Destruction is also threefold. The three, such as the second dhyana, Are the peaks of those orders. Because it is in accordance with its faults and dharma. The fourth dhyana does not have it, because it is unshakable. Impermanent, its palace, Together with sentient beings, arises and is destroyed. So it is said. The order of destruction is that the kalpa of fire destroys continuously for seven times, and after eight great kalpas have passed, from the Clear Light downwards, it is destroyed once by water, and after fire has destroyed seven times, after fifty-six times have passed, fire destroys seven times. Finally, at the sixty-fourth time, it is destroyed by wind.
Chinese
火七水一，如是水七尽之后，火七，此后，结尾为风所毁。如此。此处举例说明，地轮依赖于水聚，水依赖于风轮，风极度安住于虚空，除此之外没有其他的所依。虚空不依赖于风和水等以及地界等任何事物而存在，因为不依赖于因和缘。第二，陈述意义是，同样，有漏的五蕴和十八界，以及十二处，即是生起之因的有漏的三业，以及由此激发的烦恼所依赖而存在，业和烦恼则恒常依赖于将身体不净执为净等不如理作意而存在。不如理作意则依赖于自性清净的心之法界而极度安住。心的自性界完全清净，不依赖于不如理作意等一切世俗法而存在，因为不依赖于因和缘。第三，结合比喻和意义是，有漏的蕴、处、界等是业和烦恼的异熟果，因此应当知晓其与地轮相似。有情众生的身体和烦恼是蕴等成就之因，因此应当知晓其与地轮形成的因，水界相似。不如理作意是由业和烦恼所激发的，因此应当视其与风界相似。心的自性是不如理作意的所依，因此如同虚空界一般，它自己不依赖于任何基础，也不安住于任何事物。第四，结合法义是，如同依赖于虚空的风搅动水聚而形成地轮一般，不如理作意极度安住于心的自性，即如来藏中，不如理作意以业
English
Fire seven, water one. Thus, after seven waters are exhausted, fire seven, and thereafter, the end is destruction by wind. Thus it is. Here, the example is given that the earth mandala relies on the mass of water, and the water relies on the wind mandala, and the wind dwells extremely in the sky, and there is no other support besides that. The sky does not rely on wind and water, etc., or on the earth element, etc., because it does not rely on cause and condition. Second, stating the meaning is that, similarly, the five aggregates of contaminated phenomena, the eighteen realms, and the twelve sources, that is, the three contaminated actions that are the cause of arising, and the afflictions aroused by them, rely on and abide; and those actions and afflictions constantly rely on improper attention, such as grasping the impure body as pure. Improper attention relies on the naturally pure dharma-dhatu of the mind and abides extremely. The nature-realm of the mind, which is completely pure, does not rely on all conventional phenomena, such as improper attention, because it does not depend on cause and condition. Third, combining the example and the meaning is that the aggregates, sources, and realms of contaminated phenomena are the ripened fruits of actions and afflictions, therefore, it should be known that they are similar to the earth mandala. The bodies and afflictions of sentient beings are the cause of the accomplishment of the aggregates, etc., therefore, it should be known that they are similar to the water element, which is the cause of the formation of the earth mandala. Improper attention is aroused by actions and afflictions, therefore, it should be regarded as similar to the wind element. The nature of the mind is the support of improper attention, therefore, like the space element, it itself does not rely on any basis and does not abide in anything. Fourth, combining the Dharma meaning is that, just as the wind relying on the sky stirs the mass of water and forms the earth mandala, improper attention dwells extremely in the nature of the mind, that is, in the Tathagatagarbha, and improper attention with action
Chinese
断除烦恼生起心。业和烦恼如水，从中产生如土的蕴、处、界。外部器世界坏灭和形成，众生也随之生灭。经中说，器世界一切的所依是虚空界，它不生不灭，同样，内部众生的所依，心之自性界，也没有近取因，没有共同作用的助缘，因此没有因缘二者聚合，因此没有最初的生，中间的住，最后的灭。经中说：虚空界怎样，自性也怎样。风界怎样，不如理作意也怎样。水界怎样，业和烦恼也怎样。土界怎样，蕴、处、界也怎样。因此，一切法都是根本断绝的，是无实义的根本，不住的根本，清净的根本，无根本的根本，这样说。第三，归纳这些意义，分为二：归纳不为烦恼所染的意义是：心的自性本来就是光明，这个界，无论有无遮障，都不会改变它的自性，如好坏等，因为从非真实、不如理的分别念产生的贪欲等，这些暂时的垢染不会使这个界被烦恼所染。例如，虚空不会被云和雾等过患所改变一样。第二，归纳无生灭的意义是：如虚空不生一样，业和烦恼的水的集合不会使这个界显现，即不生，因为是无为法。如虚空不灭一样，这个界也不会被死亡、疾病和衰老的火烧尽，即不灭，因为自性不会改变。第四，蕴坏灭的原因是，蕴的相续坏灭的原因，死亡之火，要知道它像末劫之火一样逐渐地坏灭，因为它是蕴相续坏灭的原因。疾病之火是
English
Cutting off afflictions generates the mind. Karma and afflictions are like water, from which arise aggregates, sense bases, and elements like earth. As the external container world disintegrates and forms, sentient beings also undergo birth and death. The sutra says that the basis of all container worlds is the space element, which is without birth and death. Similarly, the basis of internal sentient beings, the nature of mind element, has neither a proximate cause nor a cooperative condition. Therefore, there is no aggregation of cause and condition, and thus there is no initial birth, intermediate dwelling, or final destruction. The sutra says: As is the space element, so is the nature. As is the wind element, so is inappropriate attention. As is the water element, so are karma and afflictions. As is the earth element, so are the aggregates, sense bases, and elements. Therefore, all phenomena are said to be utterly severed at the root, having a root of no essence, a root of non-abiding, a root of purity, a root of no root. Third, summarizing these meanings, there are two parts: Summarizing the meaning of being unstained by afflictions: The nature of mind is originally luminous, and this element, whether there are obscurations or not, does not change its nature, such as good or bad, because temporary stains such as desire, which arise from unreal and inappropriate conceptualizations, do not cause this element to be defiled by afflictions. For example, just as the sky is not changed by faults such as clouds and fog. Second, summarizing the meaning of no birth and death: Just as space is unborn, the collection of water of karma and afflictions does not cause this element to manifest, that is, it is not born, because it is unconditioned. Just as space is indestructible, this element is not burned by the inexhaustible fire of death, disease, and old age, that is, it does not perish, because its nature does not change. Fourth, the cause of the disintegration of the aggregates is the fire of death, which causes the continuum of the aggregates to disintegrate. It should be understood that it gradually destroys like the fire at the end of an eon, because it is the cause of the disintegration of the continuum of the aggregates. The fire of disease is
Chinese
应当知晓，地狱之火如同产生痛苦一般，因为（它）使蕴遭受各种痛苦。衰老之火应当知晓，如同寻常之火使事物成熟一般，因为它使行蕴成熟。界并非被这三种火所摧毁，如《宝鬘经》中所说：世尊，所谓死亡和所谓出生，是世间的说法。世尊，所谓死亡，是指诸根的止息。世尊，所谓出生，是指获得新的诸根。世尊，如来藏不是出生，也不是死亡，也不是死殁和出生。那是什么缘故呢？世尊，如来藏超越了有为法的自性之境，是常、恒、寂、永恒的。如是说。第二，在两种状态下没有变化，分为二：略说和广说。第一，具慧的圣菩萨们，由于远离了有漏业所牵引的生，以及死亡、疾病和衰老等痛苦，是清净的，因为他们如实地现证了此界的自性。界的自性是怎样的呢？是从新蕴产生的生，以及蕴的相续断灭的死，以及摧毁安乐的病，以及相续变化的衰老中解脱出来的。即使如此，仍然依止于生等状态的轮回。从什么原因呢？因为生起想要从一切众生的所有痛苦中解脱出来的大慈悲心，从那个原因。那又是什么原因呢？是从现证界的实相的原因，对那些没有如此证悟的人们生起悲悯之心。《菩提心释》中说：如是空性，瑜伽士若串习，无疑将生起，对他人之事执著之心。如是说。第二分为三：以智慧的力量清净之理，以慈悲的控制不清净之理，从那些之中修习行为之理。第一
English
It should be known that the fire of hell is like generating suffering, because it causes the aggregates to experience various sufferings. The fire of aging should be known as like ordinary fire that ripens things, because it ripens the aggregate of formations. The element is not destroyed by these three fires, as it says in the Garland of Jewels Sutra: "Bhagavan, what is called death and what is called birth are worldly terms. Bhagavan, what is called death is the cessation of the faculties. Bhagavan, what is called birth is the obtaining of new faculties. Bhagavan, the tathagatagarbha is not birth, nor death, nor dying and birth. Why is that? Bhagavan, the tathagatagarbha is beyond the realm of the characteristics of conditioned phenomena; it is permanent, stable, peaceful, and eternal." So it is said. Second, there is no change in either state, which is divided into two: brief explanation and detailed explanation. First, the wise noble Bodhisattvas are pure because they are free from the suffering of birth, death, sickness, and old age, which are caused by contaminated karma, because they directly realize the nature of this realm as it is. What is the nature of the realm? It is liberation from birth, which is the new formation of aggregates, and death, which is the cessation of the continuum of aggregates, and sickness, which destroys happiness, and aging, which changes the continuum. Even so, they still rely on the cycle of birth and so on. From what cause? From the cause of generating great compassion, desiring to liberate all beings from all suffering. And what is the cause of that? It is from the cause of directly realizing the nature of the realm, and from that, compassion arises for those who have not realized it in this way. In the Bodhicitta Commentary it says: "Thus, if a yogi becomes accustomed to emptiness, there is no doubt that a mind attached to the welfare of others will arise." So it is said. The second is divided into three: the way of purification by the power of wisdom, the way of non-purification by the power of compassion, and the way of practicing conduct from those.