Chinese
并且那些水也变得浑浊。因为推动它的是风的力量，所以像酸奶发酵剂一样的金刚杵，一次搅动那些水，就像形成酸奶皮一样，在那些水的上面形成了不动的油脂。然后像三次用搅拌器搅拌酸奶一样搅拌，在水上像形成奶油一样，形成了非常平坦的金质地面。那里有寒冷的水的聚集的标志，因为寒冷的接触聚集的作用的湿气聚集，所以变得非常坚硬和结实，广阔无边，高度和宽度相等。从那里面，各个要素的作用直接显现，土地也剧烈震动，然后是嘶嘶作响，然后是剧烈摇晃，从聚集在一起的珍贵金子的精华中，在中心形成了由五种珍宝组成须弥山，作为四要素作用完成的标志，有四个阶梯，作为众生享受五种欲望的标志，形成了一个带有五个珍宝底座。
English
And those waters also became turbid. Because the force of the wind was propelling it, the golden vajra, like yogurt starter, stirred those waters once, and like a skin forming on yogurt, an unmoving grease formed on top of those waters. Then, like stirring yogurt three times with a churn, it was stirred, and like cream forming on water, a very flat golden ground was formed. There, as a sign of the accumulation of cold water, because the moisture of the action of the accumulation of cold touch accumulated, it became very hard and solid, immeasurably vast, equal in height and width. From that, the actions of the individual elements appeared directly, and the earth also trembled violently, then hissed, and then shook violently. From the essence of precious gold gathered together, Mount Meru, made of five jewels, was formed in the center. As a sign of the completion of the actions of the four elements, there were four tiers. As a sign of sentient beings enjoying the five objects of desire, a single one with five jeweled stands was formed.
Chinese
由于风的作用，像以前一样，名为不可战胜的金山也像以前一样形成了。从那以后，是像以前一样的香醉之海，在那之外是持轮山，在那之外是花瓣盛开之海，在那之外是名为莲花重叠的山，在那之外是嬉戏之海，在那之外是名为见而喜悦的山，在那之外是名为欲望清净之海，在那之外是名为大鹏鸟羽翼丰满的山，在那之外是名为清净聚集之海，在那之外是名为狮子威严的山，在那之外是八功德水之海，七七重围绕。一切都以五十由旬五十由旬围绕。海是第一层蓝色的水，第二层金色的，第三层银色的，第四层铁的，第五层珊瑚的，第六层是蓝宝石的，第七层是由因陀罗青玉组成的水。山都是由纯金组成的。在那些之外是四大洲，八个小洲，那十二个无数次形成的，不是由众生的共同业力所生，而是自然产生的，所以称为“生”。 如此，四大洲与须弥山一起，与黑色铁围山一起，在外面的大海之中，像天空布满星星一样形成。执持者使其安住于一，稳固者使其不动摇，坚硬者使其不被摧毁，栽种者使其不动摇。那被称为众生的处所。 佛的处所是：法身的处所是不可思议的法界。报身的处所是，从毗卢遮那佛雪山大海的手掌心向上，有二十一个三千大千世界的无数个，从脐下有十六个，那被称为是净土，是义的处所。化身的处所是：拥有百俱胝赡部洲，所以是处所。 如此，从如意树日光遍照续中，世界器和有情的形态，以及它们的名称和
English
From the action of the wind, like before, the golden Mount Meru called "Invincible" was formed as before. After that, there is the fragrant and intoxicating sea like before, and beyond that is the Mountain of Holding Wheels, and beyond that is the sea of fully bloomed petals, and beyond that is the mountain called Lotus Stacked, and beyond that is the Sea of Play, and beyond that is the mountain called Joyful to See, and beyond that is the sea called Desire Perfectly Pure, and beyond that is the mountain called Garuda with Complete Wings, and beyond that is the sea of Assembled Purity, and beyond that is the mountain of Lion's Majesty, and beyond that is the sea of Eight-Limbed Water, surrounded by seven sevens. Everything is surrounded by fifty yojanas, fifty yojanas. The seas are: the first is blue water, the second is gold, the third is silver, the fourth is iron, the fifth is coral, the sixth is sapphire, and the seventh is water made of indranila. The mountains are all made of pure gold. Beyond those are the four continents, eight subcontinents, those twelve that are formed countless times are not born from the common karma of sentient beings, but are naturally born, so they are called "born." Thus, the four continents together with Mount Meru, together with the black iron mountain range, in the middle of the outer great ocean, are formed like the sky is covered with stars. The holder makes it abide in one, the stable makes it unmoving, the hard makes it indestructible, the planter makes it unmoving. That is called the container of sentient beings. The container of the Buddha is: the container of the Dharmakaya is the inconceivable Dharmadhatu. The container of the Sambhogakaya is, from the palm of Vairochana's snow mountain great sea upwards, there are twenty-one countless three thousand great thousand worlds, and from below the navel there are sixteen, that is called a pure land, it is the container of meaning. The container of the Nirmanakaya is: possessing a hundred billion Jambudvipa, so it is a container. Thus, from the Wish-Fulfilling Tree, the Tantra of the Sun Shining Forth, the form of the world and the realms, and their names and
Chinese
是关于形成的特征，所依赖的差别和数量的次第，以及地、水、火、风四大的自性等等，即有情世间和成佛的世间这二者。像这样非常详细地阐述了。“精华”是指：本体、词义和分类。本体是安住或形成，它的意义是聚集和结合。词义是：包含、产生和增长，以及愿望圆满，因此称为精华。分类有三种：具有名称的精华存在于何处，世间的精华在三界中轮回，超越的精华是佛和菩萨。其中，世间的精华是：本体、种类、包含、尺度和作用的差别，这五者应当了解。本体是：坏灭和器、精华二者都是。所依赖的是，精华依赖于器，因此称为世间。种类有两种：世间和超越。世间的精华是：名称的精华和执持色相的精华，即六道众生。这就像器皿上积聚污垢一样形成。而且，没有器皿，就没有精华所依赖的处所。超越的是：声闻、独觉、菩萨和佛。声闻有：补特伽罗的声闻和有学的声闻。独觉有：群聚而行和独自安住。菩萨是：安住于地和安住于净土。佛是：法身、报身和化身的佛。这是因为从因有情到果成熟为超越的色相，因此称为精华。包含是：包含于超越的色身和智慧中。世间的各种形态包含于显现和觉知中。其中，显现是色，觉知是流动的马。这两者结合就成了有情的色身，因此是众生，也包含于三界中。欲界、色界和无色界。其中，欲界是因为将五种欲妙执着为自己的本性而称为欲，或者因为实际享用贪欲而称为欲。界是这些聚集和汇合的地方。色是明亮的觉知，色就像图画一样，因此是色。这些聚集在一起
English
These are about the characteristics of formation, the differences and numerical order of dependence, and the nature of the four elements of earth, water, fire, and wind, etc., namely, the sentient world and the world of Buddhahood. Like this, it is explained very thoroughly. "Essence" refers to: the entity, the definition, and the classification. The entity is dwelling or forming, and its meaning is gathering and combining. The definition is: containing, producing and increasing, and fulfilling desires, therefore it is called essence. There are three classifications: where does the essence with a name exist, the essence of the world revolves in the three realms, and the transcendent essence is the Buddha and Bodhisattva. Among them, the essence of the world is: the entity, the kinds, the inclusion, the measure, and the differences in function, these five should be understood. The entity is: destruction and both the container and the essence. What is relied upon is that the essence relies on the container, therefore it is called the world. There are two kinds: the world and the transcendent. The essence of the world is: the essence of name and the essence of grasping form, which are the six kinds of beings. This forms like dirt accumulating on a vessel. Moreover, without a vessel, there is no place for the essence to rely on. The transcendent are: Shravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas. Shravakas include: the Shravaka of a person and the Shravaka of learning. Pratyekabuddhas include: practicing in groups and dwelling alone. Bodhisattvas are: dwelling on the ground and dwelling in the pure land. Buddhas are: the Dharmakaya, Sambhogakaya, and Nirmanakaya Buddhas. This is because from the cause of sentient beings to the result maturing into a transcendent form, therefore it is called essence. Inclusion is: included in the transcendent Dharmakaya and wisdom. All forms of the world are included in appearance and awareness. Among them, appearance is form, and awareness is a flowing horse. The combination of these two becomes the form of sentient beings, therefore it is beings, and it is also included in the three realms. The desire realm, the form realm, and the formless realm. Among them, the desire realm is called desire because it clings to the five qualities of desire as its own nature, or because it actually enjoys desire. The realm is the place where these gather and assemble. Form is bright awareness, and form is like a picture, therefore it is form. These gather together
Chinese
是界。无色界是，不依于有色之法，唯依于意，是无色界。彼等聚集汇合故，是界。其中，贪欲为重者为欲界，嗔恨为重者为色界，愚痴为重者为无色界。彼等之量，从次第之清净中显示。从过去之续流方面显示，业之差别是，过去是从法性与心性无别中产生，其中，人是从戒律之业中产生。天是从忍辱中产生，非天从嫉妒中产生，旁生从愚痴不听教诲中产生，饿鬼从贪欲不听教诲中产生，地狱从粗猛之嗔恨以及支分中产生。如是，一切器情之显现，是对无余而作。如一粒芝麻，以智慧完全清净，将轮回与涅槃一切平等性，无边无际之等持，于内平等安住。因此，仅以此之觉知而解脱，故称为了知解脱。又，瑜伽士于觉知专注之时，轮回之体性与生起等同时了知。涅槃之器情等，如同时将湿庵摩罗果置于掌中一般，从外看则内里清晰，从内看则外表清晰之等持中，自心与轮回涅槃一切平等安住。如是教导并开示。又，于轮回涅槃之器情觉知后，从中出气，以一切佛之身，如金刚般之大等持而享用，以自己之觉性而受用。如是授记，于决定之词义中开示，是导师普贤王如来特殊之嬉戏与见地中产生。又是从何因产生呢？是从了知轮回涅槃之器情中产生，如是享用此法性，从体验上越来越增长之显现，是真实之精华，是精髓，是光芒之容器，是庄严之未分别颜色之五种智慧之音声所显示。于未舍弃蕴身之显现中，将能见到无量佛之刹土。如是普贤王如来我
English
It is the realm. The formless realm is, not relying on colored dharmas, but only relying on mind, it is the formless realm. Because they gather and assemble, it is the realm. Among them, the realm of desire is heavy with desire, the realm of form is heavy with hatred, and the realm of formlessness is heavy with ignorance. The measure of these is shown from the purification of the order. It is shown from the aspect of the past continuum, and the difference of karma is that the past arises from the inseparability of Dharma-nature and mind-nature. Among them, humans arise from the karma of discipline. Gods arise from patience, non-gods arise from jealousy, animals arise from ignorance and disobedience, hungry ghosts arise from desire and disobedience, and hells arise from coarse anger and limbs. Thus, all appearances of vessel and essence are made to the remainder. Like a sesame seed, with wisdom completely purified, all the equality of samsara and nirvana, the immeasurable samadhi, is equally placed within. Therefore, liberation is achieved only by knowing this, so it is called liberation through knowing. Also, when a yogi experiences the arising of single-pointed awareness, the nature and arising of samsara are known at the same time. The vessel and essence of nirvana are like placing a wet amla fruit in the palm of the hand at the same time. Looking from the outside, the inside is clear, and looking from the inside, the outside is clear. In samadhi, one's own mind abides equally with all of samsara and nirvana. Thus, instruction and instruction are given. Also, after knowing the vessel and essence of samsara and nirvana, exhaling from it, enjoying the body of all Buddhas with great samadhi like a vajra, and enjoying it with one's own awareness. Thus, the prophecy is shown in the definite meaning of the words, which arises from the special play and view of the teacher Samantabhadra. And from what cause does it arise? It arises from knowing the vessel and essence of samsara and nirvana. Thus, enjoying this Dharma-nature, the appearance of increasing experience is the true essence, the essence, the container of light, and the sound of the five wisdoms of the unseparated colors of adornment. In the appearance of not abandoning the aggregates, one will be able to see the immeasurable Buddha-fields. Thus, Samantabhadra I.