Chinese
行于清净。 无论显现何种景象，仅凭所见就能吸引他人，故名“不恼害”，因其自身被吸引，亦不生害心。 殊妙显现之身，量为四百一十二由旬，光蕴显现为二百五十六由旬。 寿命三千九百四十八劫。 处所为“欲望极寂静”，宫殿范围为三千九百四十八千。 行于具足享受之喜悦。 因显现景象无法衡量，故名“殊妙显现”，下者无法与之相比。 极善见之身，量为二十四由旬，光蕴明耀为五百一十二。 寿命可达七千一百九十六劫。 处所名为“离坏”，宫殿范围为三千七百一十九十六千。 行于无尽贪欲之享受。 景象断绝恼害，故名“极善见”，仅凭所见即可享受喜乐。 色究竟天之身，量为二千四百由旬，光蕴明耀为一千零二十四。 寿命可达一万五千八百一十二劫。 处所名为“顶端”，为禅定之究竟，每一宫殿有一万五千一百一十二。 行于思虑艰难之享受。 因景象不夺取（他人），故名“色究竟天之天神”，因其为色界诸天之顶端，故名色究竟天。 如此，如何得知彼等之量与次第等存在？ 出自《般若波罗蜜多十万颂》中：“四大天王之天神存在。”“三十三天之天神存在。”等等可知。 又，计算由旬之法为：七极微尘为一铁微尘。七铁微尘为一水微尘。七水微尘为一兔微尘。七兔微尘为一羊微尘。七羊微尘为一牛微尘。七牛微尘为一隙光。七隙光为一虱。七虱为一虮。四虮为一麦粒。十二麦粒为一指节。四指节为一肘。四肘为一张弓。五百弓为一俱卢舍。八俱卢舍为一由旬。三千大千世界之千
English
They engage in purity. Whatever appears, merely seeing it captivates others, hence it is called "Non-harming," because even if one's own mind is captivated, harmful thoughts do not arise. The body of Wondrous Appearance measures four hundred and twelve yojanas, and the light emanates to two hundred and fifty-six yojanas. The lifespan is three thousand nine hundred and forty-eight kalpas. The abode is in "Utterly Pacified Desire," with a palace area of three thousand nine hundred and forty-eight thousand. They delight in possessing enjoyment. Because the appearance is immeasurable, it is called "Wondrous Appearance"; the lower realms cannot compete with this. The body of Excellent Sight measures twenty-four yojanas, and the light shines brightly to five hundred and twelve. The lifespan can last seven thousand one hundred and ninety-six kalpas. The abode is called "Free from Destruction," with a palace area of three thousand seven hundred and nineteen-six thousand. They engage in limitless craving for enjoyment. Because the appearance cuts off suffering, it is called "Excellent Sight," merely seeing it brings joy and happiness. The body of Akanistha measures two thousand four hundred yojanas, and the light shines brightly to one thousand and twenty-four. The lifespan can last one myriads five thousand eight hundred and twelve kalpas. The abode is called "Summit," which is the ultimate end of meditation, and each palace has one myriads five thousand one hundred and twelve. They engage in the enjoyment of difficult contemplation. Because the appearance does not steal (others' minds), it is called "Akanistha Deva," because it is the highest of the form realm gods, it is called Akanistha. How do we know that their measurements and order exist? From the Hundred Thousand Verses of the Perfection of Wisdom: "The gods of the Four Great Kings exist." "The gods of the Thirty-three exist." And so on. Furthermore, the calculation of a yojana is as follows: Seven ultimate particles make one iron particle. Seven iron particles make one water particle. Seven water particles make one rabbit particle. Seven rabbit particles make one sheep particle. Seven sheep particles make one cow particle. Seven cow particles make one ray of sunlight through a crack. Seven rays of sunlight through a crack make one louse. Seven lice make one nit. Four nits make one barleycorn. Twelve barleycorns make one finger-width. Four finger-widths make one cubit. Four cubits make one bow-length. Five hundred bow-lengths make one krosha. Eight kroshas make one yojana. The thousand of the three thousandfold great thousand
Chinese
从一到千计数，第一个千。这千的第二个，这千的第三个。这些是色界。现在是无色界的天神们。这和色界的区别是：没有作为知识的光的身体，只有生是知识的扩展，只有显现，因此和色界不同。色界以下只享用存在显现，而这里只享用不存在显现。这里的身体连意念也没有，知识存在于空虚的身体中。这里有四种：虚空无边，识无边，少许没有，非有非无的生处。其中虚空无边的身体与虚空相同，因为这里没有身体，只有概念。光也与此相同，那也是在空性中自然清明地存在。宫殿也一样。寿命能活一个无数劫，禅定目标不可能散乱。享用无量，显现与虚空相同。显现如虚空般显现，因此是虚空无边。因为概念在虚空的边际是无边的，所以称为虚空无边，依靠它产生禅定，扩展到寿命耗尽时，只有堕落的记忆。识无边的身体被识所遍布，光也与此相同。宫殿也相同，因为这里只有识。寿命两个无数劫，禅定目标专一。享用存在和不存在，不执着于只是识。显现只是显现为识，因此称为识无边。那也是因为生扩展为识。少许没有的身体到达没有的尽头，光和宫殿也与此相同，因为这是没有进入了意识的范围。寿命四个无数劫，禅定目标什么也没有。享用没有的财富而散乱，显现看到连少许也没有，因此是少许没有。没有生，扩展到没有而满足，寿命耗尽时堕落的记忆。非有非无的身体，因为存在而到达虚空的尽头。因为没有，空性在思想中不显现为有或无。光和宫殿也一样。寿命无数劫
English
Counting from one to a thousand, the first thousand. The second of that thousand, the third of that thousand. These are the Form Realm. Now, the gods of the Formless Realm. The difference between this and the Form Realm is: there is no body of light as knowledge, only birth is the expansion of knowledge, only appearance, therefore it is different from the Form Realm. Below the Form Realm, only existence-appearance is enjoyed, while here only non-existence-appearance is enjoyed. Here, there is not even intention in the body, knowledge exists in the empty body. Here there are four: infinite space, infinite consciousness, a little nothing, and the birth place of neither existence nor non-existence. Among them, the body of infinite space is the same as space, because here there is no body, only concept. Light is also the same as this, that is also naturally clear in emptiness. The palace is also the same. Life can last for one countless eon, the meditation target is impossible to be distracted. Enjoyment is immeasurable, appearance is the same as space. Appearance appears like space, therefore it is infinite space. Because the concept is infinite at the edge of space, it is called infinite space, relying on it, meditation arises, expanding to the time when life is exhausted, there is only the memory of falling. The body of infinite consciousness is pervaded by consciousness, light is also the same as this. The palace is also the same, because here there is only consciousness. Life is two countless eons, the meditation target is one-pointed. Enjoying existence and non-existence, not clinging to just consciousness. Appearance only appears as consciousness, therefore it is called infinite consciousness. That is also because birth expands into consciousness. The body of a little nothing reaches the end of nothing, light and the palace are also the same as this, because this is nothing entering the scope of consciousness. Life is four countless eons, the meditation target is nothing at all. Enjoying the wealth of nothingness and being distracted, appearance sees that there is not even a little, therefore it is a little nothing. There is no birth, expanding to being satisfied with nothing, the memory of falling when life is exhausted. The body of neither existence nor non-existence, because of existence, reaches the end of space. Because there is no existence, emptiness does not appear as existence or non-existence in thought. Light and the palace are also the same. Life is countless eons.
Chinese
第八，不执着于禅定存在与否的极端。享受不可思议的显现，存在非空，空非不存在，而是显现为变化。存在非不存在，有生是带有分别的。由于无法找到蔓延存在与否的终点，寿命耗尽时忆起堕落，背离佛、法、僧，将被抛入恶道。欲界诸神的积累差异导致每个地方的身体种类各不相同。色界是因为积累的福德资粮相同，所以虽然有十七种住所种类，但每个住所种类没有不同的种类。无色界也因为禅定相同，所以一个识不会从一个地方移动到另一个地方。此外，卵生、胎生、湿生、化生这四种，因为不净，所以对生的住所分别有六种，色界十七种，无色界四种。总共有二十七种住所。净化将在下面第六章的结尾处说明。这样，这里不显示人类的住所而显示天神的原因是什么呢？因为最初人类是从天神中分离出来的，所以首先显示天神，并且因为寿命和福德的差异而显示天神。那么，这样显示天神的出生有什么必要呢？这是所知之法，通过显示它们的住所、寿命和光明等，了解它们的特征，就不会陷入其中，不进入三界，因此有成佛的必要。因此，了解这个就能解脱，所以称为知解脱。知解脱也像认识毒药一样，不会吃毒药，不吃就不会被毒药毒死一样。就像不认识毒药吃了就会死一样，不了解天神住所的人就会在三界中轮回。通过了解天神的其他住所，就能断除，不会陷入其中，就像走错路的行人，认识到错误后就不会再走一样。因此，了解众生的处境，就不会进入六道轮回。就像经中说的那样：了解六道的业和出生地，就能断绝轮回。还有，百部经中说：
English
Eighth, not clinging to the extremes of whether or not there is samadhi. Enjoying inconceivable appearances, existence is non-empty, and emptiness is not non-existent, but appears as change. Existence is neither existence nor non-existence; having birth is with discernment. Since the end of the spread of existence or non-existence cannot be found, when the lifespan is exhausted and the fall is remembered, turning away from the Buddha, Dharma, and Sangha, one will be thrown into the lower realms. The differences in the accumulations of the gods of the desire realm cause different body types in each place. The form realm is because the accumulation of merit is the same, so although there are seventeen kinds of abodes, there are no different kinds in each abode. The formless realm is also because the samadhi is the same, so one consciousness does not move from one place to another. Furthermore, these four types of birth—oviparous, viviparous, moisture-born, and metamorphic—are impure, so the abodes for birth are specifically six, the form realm has seventeen, and the formless realm has four. In general, there are twenty-seven abodes. Purification will be explained at the end of the sixth chapter below. Thus, why is it that the abodes of humans are not shown here, but the gods are shown? Because humans were initially separated from the gods, the gods are shown first, and the gods are shown because of the differences in lifespan and merit. So, what is the necessity of showing the birth of the gods in this way? This is the Dharma to be known. By showing their abodes, lifespans, light, etc., and knowing their characteristics, one will not fall into them, and not entering the three realms, there is a need to attain Buddhahood. Therefore, knowing this liberates, so it is called knowing liberation. Knowing liberation is also like knowing poison, one will not eat poison, and not eating it, one will not die from poison. Just as one who does not know poison eats it and dies, one who does not know the abodes of the gods will wander in the three realms. By knowing the other abodes of the gods, one can cut it off and not fall into it, just as a traveler who goes the wrong way, knowing the wrong way, will not go that way again later. Therefore, knowing the state of beings, one will not enter the wheel of the six realms. As it is said in the sutra: Knowing the karma and birthplaces of the six realms, the cycle of existence will be cut off. Also, in the Hundredfold Sutra:
Chinese
安住于三摩地，显示思念众生之义，由彼时导师普贤等所显示。从彼时起，在宣说第一虚空之后，导师是指向功德而呼唤的。善者是指聚集一切且无遗漏者，是功德之基，无有瑕疵与垢染者。一切法是指轮回与涅槃之法。平等性是指从一切边见的分别中解脱，不住于任何分别，在任运中安住于无二。无二是指不分别轮回与涅槃、有与无、常与断、显现与空性。三摩地是指不离于一切时处平等的意义。无二是自境实执。金刚藏是指无生灭之法性，总集一切清净。所谓安住，是指不分别轮回与涅槃之义。意义极显现，以及从思念众生的差别中产生。如是安住于三摩地，显示思念众生之义。现在显示两位菩萨商议之实义，即由彼时菩萨摩诃萨等所显示。从彼时起，导师安住于三摩地所见，即称为“从彼时起”。菩萨摩诃萨光明普聚是第一虚空的结集者之名。眷属是指导师各异的聚集，对这些菩萨无量聚集而呼唤，世尊等三句由经文可知。这些眷属是指菩萨金刚手、观世音、文殊、善护、无尽慧、地藏等百千俱胝之中，清净者是业与烦恼垢染清净，证悟者是二资粮圆满。大菩萨是指为自他之义，于一切法中不离菩萨之行。电光是指光明从一切云中脱离，这是电光结集者的名字。如是说，世尊对眷属说：‘喂！喂！导师普贤眷属聚集的佛陀’