English
The collection is measured without obstruction. If the collection of causes is complete, then there is the action of producing results, and the result also depends on the cause. Therefore, through this measure, one can understand entering and returning. Therefore, how many differences are there in philosophical tenets, and teachings of the mundane and supramundane, etc. All things that depend on the principle of cause and effect, can truly distinguish between what is and is not. The nature of things, with its own characteristics, measures the basis on which it relies, therefore, hardness and wetness, etc., each with its own nature, has an unobstructed unique function. Thus, through the measuring valid cognition, manifest and inferential, establishing the three modes on the object to be measured, with reasons of cause and effect, negation and affirmation, contradiction and relation, by thoroughly examining, one can obtain the valid cognition of convention. The valid cognition that examines ultimate truth, through the function of mind and intellect, relies on emptiness that prevents appearance, and ultimately realizes the wisdom free from elaboration. Although the Svatantrika school believes there are two truths, if examined, the mere emptiness where appearance is prevented, is merely the function of the mind of conceptual thought, therefore, that is conventional truth, not ultimate truth. Therefore, merely with a mind that grasps at non-existence, one cannot find the ultimate point of the Middle Way, however, just as one sees the moon by pointing with a finger, relying on the valid cognition of conventional mind, one can measure the truth of ultimate meaning. Since self-character is not the wisdom that can closely measure, therefore, in the self-aware wisdom of meditative equipoise without conceptuality, one measures the dharmadhatu emptiness space, free from extremes and devoid of clouds of elaboration. Its nature is free from names and words, and is not regarded as a dharma merely seen by conceptual thought, therefore, it is not the domain of activity for the mind of ordinary beings. Thus, regarding the state of the two truths, if one does not see it as it is, one will be deceived by attachment to grasping at forms, holding the emptiness of name and appearance as real, and the unawakened ordinary beings will wander in samsara. With the wisdom that distinguishes the state as it is, all dharmas are emptiness and interdependent without difference, not deceived by elaboration of clinging to extremes, the one who realizes the correct Middle Way is a noble being. Even though conforming to the conventional dharma of the world, it is like a sleeping person clearly dreaming, just as someone who is free from sleep, teaches the dharma in that dream through magical power, oneself
Chinese
虽然没有虚假的显现，但佛陀说这是与世间相符的。即使是圣者，也因对道的串习力，在未获得佛果之前，从各种差别中，虽然没有平等和后得二者，但后者比前者依次殊胜。因此，进入道的有缘者，以不错谬、确定的量士夫之妙目，如果知道处与非处、进入和退出的方式，那么对于深广的无量法，以远离对意义愚昧的智慧，消除对不可思议境的增益。远离胜义戏论边的，双运离分别本来现前。如是依靠深广之法的智慧，如实见证善逝及其子所行之妙道，于难得之时获得经咒之法，应精勤努力。善说窍诀论典《甚深总持藏》中，略说二谛品第一。 所有和合之法皆是无常，仅仅是刹那坏灭的自性。若以理智分析，则无有不变、常住、无分之自性。因此，外器世界无常，生而复灭；内情众生无常，有生有死。任何事物皆是无常、变异之法，应知和合如幻。出生之器乃是虚空，依于彼，风生起，搅动、遍布，粗糙转变、聚集、成熟六者，分别搅动、击打、破坏、聚集、形成。其上，从云之精华所生之雨水，形成清澈之大海。搅动之风搅动彼水，上方形成方形大地轮。其上，须弥山王为方形，四方由四宝所成，具有四层，从下往上依次为金刚、杂、琉璃、光明。名为轮番累积。其以方形之状，由七山围绕，持轭木、持犁、旃檀林可爱，马耳、弯曲、持铁围山。
English
Although there are no false appearances, the Buddha said that it is in accordance with the world. Even the noble ones, due to the power of habituation to the path, before attaining Buddhahood, from various differences, although there is no equality and subsequent attainment, the latter is successively superior to the former. Therefore, those who are destined to enter the path, with the flawless and definite eye of a valid person, if they know the way of being and non-being, entering and leaving, then for the profound and vast immeasurable Dharma, with wisdom free from ignorance of meaning, eliminate the superimposition on the inconceivable realm. The union free from conceptual elaboration, which is free from the extremes of ultimate truth, is inherently manifest. Thus, relying on the wisdom of the profound and vast Dharma, truly witnessing the excellent path traveled by the Sugata and his sons, obtaining the Sutra and Tantra Dharma at a time that is difficult to obtain, one should strive diligently. The first chapter of the well-spoken instruction manual, the profound compendium of the Treasury of Total Retention, briefly explains the Two Truths. All compounded phenomena are impermanent, being only of the nature of momentary destruction. If analyzed with reason, there is no unchanging, permanent, indivisible nature. Therefore, the outer world is impermanent, arising and ceasing; the inner sentient beings are impermanent, having birth and death. Any phenomenon is impermanent, a changing dharma, and should be known as compounded like an illusion. The vessel of birth is empty space, and relying on it, wind arises, stirring, pervading, and the six elements of coarsening transformation, gathering, and ripening, separately stir, strike, destroy, gather, and form. Above that, from the essence of clouds, the rain forms a clear ocean. The stirring wind stirs the water, and above it forms a square earth mandala. Above that, Mount Meru is square, made of four jewels in four directions, with four layers, from bottom to top, being diamond, mixed, crystal, and light. It is called the Wheel of Successive Accumulation. It is surrounded by seven mountains in a square shape, holding the yoke, holding the plow, lovely sandalwood forest, horse ear, curved, and holding the iron fence.
Chinese
到达。外围的铁围山由铁构成，高低达到持轴山的一半。七山之间有嬉戏海七个，充满八功德水。从持轴山到外围是咸水海，被称为外海。其间四大部洲高于水面，身洲是半月形，赡部洲是车乘形，牛货洲是圆形，胜身洲是方形。八小洲位于主洲的左右，大小是主洲的一半。所有山洲都沉没在水中，八万由旬沉没在地下。从蒂斯山下两万由旬处，是无间地狱，从那里向上，依次是其余七个热地狱。那些土地和山都是烧红的铁，树是刀剑，水是熔化的铜。与此相邻的八个寒地狱，也以堆叠的方式，与八个热地狱依次对应。那些土地的尽头是冰雪，水是冰湖，充满寒冷的气息。近日处是不确定的近处，以热地狱环绕的方式存在。饿鬼的根本处在阎罗王都城之下，超过五百由旬的地方。土地是干燥的沙子性质，树是干枯的，河流是脓和血，存在着不确定的肢体和天女的界等。旁生主要居住在巨大的海洋中，山洲之间等是水的性质，虽然没有形成不同的布局，但据说存在各种错觉的业相。分散的天女处等是不确定的。天界和人界是四大部洲，以及除了罗刹洲之外的其他小洲。阿修罗在须弥山水线以下，空旷的内部依次是罗睺，白鬘、颈鬘居住，以及善巧纹。依靠金色的土地而存在。天界的住所也依赖于土地，须弥山的第一层是持器天，第二层是鬘持天，第三层是常醉天。第四层是四大天王的天界，有花园、宫殿等无数，东方是持国天，南方是增长天，西方是广目天，北方是多闻天。此外，金山鹿也居住于此。日月星辰围绕须弥山
English
Arrived. The outer iron fence mountain is made of iron, its height reaching half of the Axis-holding Mountain. Between the seven mountains are seven Playful Seas, filled with water possessing eight qualities. From the Axis-holding Mountain to the outer perimeter is the salty ocean, known as the Outer Sea. In between, the four continents are higher than the water, the Body Continent is crescent-shaped, Jambudvipa is carriage-shaped, Cow-goods Continent is round, and Superior Body Continent is square. The eight sub-continents are located to the left and right of the main continents, their size being half of the main continents. All the mountains and continents are submerged in water, eighty thousand yojanas submerged in the ground. From below Mount Tise, at twenty thousand yojanas, is the Avici Hell, and from there upwards, in order, are the remaining seven hot hells. Those lands and mountains are all red-hot iron, the trees are swords, and the water is molten copper. Adjacent to this are the eight cold hells, also arranged in a stacked manner, corresponding to the eight hot hells in order. The end of those lands is ice and snow, the water is icy lakes, filled with cold breath. The place of the near sun is an uncertain vicinity, existing in the manner of a ring of hot hells. The root place of the pretas is below the city of the King of the Dead, more than five hundred yojanas away. The land is of a dry sandy nature, the trees are withered, the rivers are pus and blood, and there exist uncertain limbs and the realm of goddesses, etc. Animals mainly reside in the great ocean, between the mountains and continents, etc., is the nature of water, although different arrangements have not been formed, it is said that there exist various illusory karmic appearances. Scattered goddess places, etc., are uncertain. The realms of gods and humans are the four continents, and other sub-continents besides Rakshasa Continent. Asuras are below the waterline of Mount Sumeru, the empty interior in order are Rahu, White Garland, Neck Garland reside, and Skillful Patterns. They exist relying on the golden land. The abodes of the gods also rely on the land, the first layer of Mount Sumeru is the Holder of Vessels, the second layer is the Holder of Garlands, and the third layer is the Constantly Intoxicated. The fourth layer is the realm of the Four Great Kings, with countless gardens, palaces, etc., in the east is Dhritarashtra, in the south is Virudhaka, in the west is Virupaksha, and in the north is Vaishravana. Moreover, the Golden Mountain Deer also reside here. The sun, moon, and stars revolve around Mount Sumeru.
Chinese
从半月处，行至四大洲，与时节一同运行。 须弥山顶有三十三天， 八位财神和十一位勇猛神， 十二个太阳和两个尾星居住。 在拉布达山的四个方向有四层楼房， 中央有赏心悦目的城市， 它的四个方向有四个园林， 由四块美好的土地环绕。 在东北角有圆满聚集的破土树， 西南方有善法天神的集会处。 此外，还有帝释天的宝座等无数住所。 在其上方是有依靠天空的天神， 依次为无诤天、喜天、兜率天、乐变化天， 以及他化自在天等天神居住。 其上是色界四禅，依次为： 梵众天、梵辅天、大梵天、少光天， 无量光天、极光净天、少净天， 无量净天、遍净天、无云天神， 福生天、广果天， 无烦天、无热天、善现天、善见天、色究竟天。 以上共十七层色界天。 这些天神以光明为身，以禅定为食， 享受化生的受用，住在光明的无量宫中。 其上是无色界，有空无边处天， 识无边处天，无所有处天， 以及非想非非想处天，这四处无有住所。 然而，虚空被说成是它们的所依。 如此形成的劫圆满的程度是： 从寿命无数岁开始向下递减， 直到一个众生投生到无间地狱。 它的时间长度是二十个中劫， 从下往上三十三天依次形成， 器世界形成需要一个中劫的时间， 之后十九个中劫内有情众生圆满形成。 住劫时，从寿命无数岁， 到八万岁，再到十岁之间递减， 称为“最初长时”的减劫。 之后向上从八万岁增长， 到十岁再向下递减，为一个中劫， 像这样十八个增减中劫。 之后如前一样向上增长向下递减， 称为“无初长时”，这三个时期， 以二十个中劫的量来圆满。 坏劫时，从下方的住所开始， 向上逐渐空虚，一个赡部洲的人， 获得禅定，以那个声音为缘， 其他三个洲的人也修习那个禅定， 即使投生到初禅天，但北俱卢洲的人， 异熟果报