English
The abodes that exist like stars are, in order: Tushita, Joyful, Enjoying Emanations, and Controlling Others' Emanations. Inside Mount Meru, the Asuras reside. At the water's edge, there is Rahu; in the middle, where the constellations are, there are those with neck garlands; at the earth's edge, there are the abodes of the well-woven. They possess enjoyment and wealth that rival the desire gods. The abodes of the dhyana gods are in four levels: the Brahma hosts of the first dhyana, Brahma's attendants, and Great Brahma are in the sky above the Controlling Others' Emanations, above forty thousand yojanas. The second dhyana has Limited Light, Immeasurable Light, and Clear Light. The third has Limited Virtue, Immeasurable Virtue, and Pervasive Virtue. The fourth has Cloudless, Merit-Born, and Great Fruit, as well as the three abodes of ordinary beings: Non-Thought, Non-Hot, Well-Appearing, Well-Seeing, and Akanishta, the five Pure Abodes, also exist above each other. The four formless realms are: Infinite Space, Infinite Consciousness, Nothing Whatsoever, and Neither Perception Nor Non-Perception, these peaks of existence are the places where those who previously attained formless samadhi are born after death. As described above, one part of the container and its contents is called the four-continent world. Beyond a thousand such worlds, surrounded by an iron fence equal in height to the Thirty-Three, is the first thousandfold world. Beyond a thousand such worlds, surrounded by an iron fence equal to the height of Controlling Others' Emanations, is the second, intermediate thousandfold world. Beyond a thousand such worlds, surrounded by an iron fence equal to the height of the first dhyana, is the third great thousandfold world. A supreme emanation body simultaneously manifests itself, displaying the twelve deeds without sequence, and is therefore called the world to be tamed. Beyond that, the ten directions are filled with immeasurable worlds, with round, crescent, square, and other shapes, pervading wherever the sky extends. Sentient beings also have countless forms, looking upwards, sideways, and downwards. Here, taking the Saha world as the main focus, formation, abiding, destruction, and emptiness occur simultaneously.
Chinese
我最初完美形成。现在是完美安住的时期。众生能活到寿命无量的时期。从如来毗婆尸佛出现开始，到释迦牟尼佛出现，寿命减少到十岁为止，这是一个漫长的初期，寿命以两百两百地递减。之后，每过一百年增加一岁，从十一岁到能活到八万岁时，弥勒佛出现，从那时起，每过一百年减少一岁，到寿命十岁为止，这十八次寿命的增长和减少，是中间的十八个阶段。在这期间，会出现九百九十五尊佛，之后每过两百年增加一岁，直到寿命无量。稍微减少时，名为“信乐”的佛出现，与之前所有佛的作为、寿命和眷属聚集的僧团相同，他的作为、寿命和僧团出现后，调伏那些先前佛陀们未能调伏的众生，甚至听到三宝的声音、戒律稍微破损、做了极其微小的善事，都以愿力的力量使他们从轮回中解脱，圆满地完成事业，并在涅槃之后，正法也存在同样长的时间，完全地安排三千大千世界的众生都获得解脱。当寿命减少到十岁时，毁灭世界的七个火会烧毁一切，化为灰烬。火就是太阳。有些经中说是七个太阳，有些经中说七个太阳的热量集中在一个太阳上显现。实际上，是百亿个太阳被烧毁了七次。之后，那些灰烬被水冲刷，被风吹散，最终变成一片虚空，就像最初未形成时一样。如《三昧王经》所说：何时此世间界坏灭时，一切世间悉皆成虚空，如昔初始后亦复如是，一切诸法当知皆如是。就像这样，以外在器世间和有情毁灭为例，应当观察内在的身体也会毁灭。首先，心的法性变成一片虚空的境界，从无明和分别念的风
English
I was perfectly formed in the beginning. Now is the time to dwell perfectly. The time when beings can live to an immeasurable lifespan. From the appearance of the Tathagata Vipashyin, until Shakyamuni Buddha appeared and the lifespan decreased to ten years, this is a long initial period, with the lifespan decreasing by two hundred each time. After that, one year is added every hundred years, from eleven years to when one can live to eighty thousand years, Maitreya Buddha appears, from then on, one year is subtracted every hundred years, until the lifespan of ten years, these eighteen increases and decreases of lifespan are the eighteen intermediate stages. During this period, nine hundred and ninety-five Buddhas will appear, and then one year is added every two hundred years, until the lifespan is immeasurable. When it decreases slightly, a Buddha named "Adhimukti" appears, with the same deeds, lifespan, and assembly of disciples as all the previous Buddhas. After his deeds, lifespan, and sangha appear, he tames those beings who were not tamed by the previous Buddhas, and even hearing the sound of the Three Jewels, slightly breaking the precepts, and doing extremely small good deeds, he liberates them from samsara through the power of his aspiration, perfectly accomplishing his work. After his nirvana, the Dharma also remains for the same amount of time, completely arranging for the beings of the three thousand great thousand worlds to be liberated. When the lifespan decreases to ten years, the seven fires that destroy the world will burn everything and turn it into ashes. Fire is the sun. Some sutras say there are seven suns, and some say that the heat of seven suns manifests in one sun. In reality, hundreds of billions of suns are burned seven times over. After that, those ashes are washed away by water and scattered by the wind, eventually becoming one space, just like when it was first unformed. As the Samadhiraja Sutra says: When this world realm is destroyed, all worlds become empty space, as it was in the beginning, so it will be again, know that all dharmas are like this. Like this, using the example of the destruction of the external container world and sentient beings, one should observe that the internal body will also be destroyed. First, the dharmata of the mind becomes a state of one space, from the wind of ignorance and conceptual thought.
Chinese
之中形成。由于这个原因，以业来聚集轮回的土地，由水的自性所形成，由于父母的精血，身体的山王须弥山，眼睛是太阳和月亮，即内部的明点红白，十二处和十八界的四大部洲小洲，八识聚的七金山和八大外围环境。作为身语意三所依赖的命脉，中脉是三门三毒三身的所依，三界。五或六个脉瓣轮是五或六道众生。正如处境各不相同一样，显现为苦乐等等的内部显空大世界也是，聚合之后必然分离，出生之后必然死亡，有为法必然坏灭，即死亡之时到来之际，外四大收摄于内四大，七火一水即八者消散之后，内蕴、秘密蕴、原始光明融入，一切都变成一个虚空的时候也有。身体的四大收摄，脉、气、明点三者空尽，七火，生命转移一水，呼吸断绝，最后被风摧毁，身体也各自分离，消散，最终什么都没有，就像虚空一样，就像身体未形成之前一样的时候也有。智慧增长的后续经典中说：风界水与火成熟，身体的世界形成容器。脉和气与明点，四大种的空隙中，光明不变安住。在虚空之家转移时，地水火风，脉和气与明点，如七火般毁灭，诸蕴也融入一水。微细粗大停止被风吹散，进入光明虚空界。原始怙主菩提，未曾错乱于基中究竟。如是说。必须观察每个众生的世界毁灭，亲友书》中说：土地和须弥山海洋七个太阳，燃烧所烧的这些有情身，灰烬也不会变成身体，何况极其虚弱的人，不用说了。如是思维。第五，诸佛菩萨示现涅槃的方式揭示了无常：此外，那些世界中出现的导师世尊很多都带着眷属涅
English
formed within. Due to this, the land that gathers samsara through karma, formed from the nature of water, and due to the parents' essence and blood, the king of bodies, Mount Meru, the eyes are the sun and moon, i.e., the clear red and white bindus inside, the four continents and subcontinents of the twelve sources and eighteen realms, the seven golden mountains and eight great surrounding environments of the eight consciousness aggregates. The central channel, which is the life force relied upon by body, speech, and mind, is the support of the three doors, three poisons, and three bodies, the three realms. The five or six petal chakras are the five or six types of beings. Just as situations differ, this great inner empty world that appears as happiness, suffering, etc., is also such that after assembly, separation is inevitable, after birth, death is inevitable, conditioned phenomena inevitably decay, i.e., when the time of death arrives, the outer four elements are absorbed into the inner four elements, and after the seven fires and one water, i.e., the eight, have dissipated, the inner essence, secret essence, and primordial luminosity dissolve, and there is a time when everything becomes one space. The four elements of the body are absorbed, the three channels, winds, and bindus are exhausted, seven fires, the transference of life, one water, the breath is cut off, and finally destroyed by the wind, the body also separates and dissipates, and ultimately there is nothing, like space, just like the time before the body was formed. In the subsequent tantra of the Expanding Wisdom it says: 'The wind element, water, and fire ripen, the world of the body becomes a vessel. Channels and winds and clear essences, the spaces of the four great elements, luminosity abides without change. When transferring to the space home, earth, water, fire, and wind, channels and winds and essences, perish like seven fires, the elements also dissolve into one water. Subtle and coarse cease, scattered by the wind, entering the luminous space realm. Primordial protector, enlightenment, is ultimately perfected in the unconfused ground.' As it says. One must examine the destruction of each sentient being's world. In the 'Friendly Letter' it says: 'Earth and Mount Meru, ocean, seven suns, these beings whose bodies are burned by burning, even ashes will not become a body, let alone extremely weak people, needless to say.' Thus think. Fifth, the way the victorious ones and their sons show passing into nirvana reveals impermanence: Furthermore, many of the teachers, the Bhagavad Ones, who appeared in those worlds, along with their retinues, passed into nir
Chinese
此外，思及彼等之教法衰没之相，亦显示自身寿命之无常。引导世间之自生佛弟子众，由能仁之子所围绕之怙主等，如清净虚空中前所未有之兔持月，为众星之行列所围绕。闪耀、和谐、澄澈显明者，亦示现无常涅槃之方式。然珍贵教法之无量日光，观视昔日昔日之衰没。自身如无髓之水树，如幻化之房屋，为何不坏灭？于此忍土世界示现之导师亦有，毗婆尸佛、尸弃佛、毗舍浮佛、拘留孙佛、迦那迦牟尼佛、迦叶佛、释迦牟尼佛等，如秋夜满月东升般，具足妙相之光辉炽燃，声闻、菩萨、梵天与世间守护者等如众星围绕般示现，身之光芒闪耀，语无杂音而和谐，意无垢染而澄澈，如金刚般坚固者亦入涅槃，观视释迦圣者之外其他之教法亦渐次衰没。如水泡般无有心要，我之身体为何不无常？应如是思维。于无常之品中云：千相炽燃善逝心要之身，由百福所成亦无常，如水泡霜露般不可信赖，自身此躯定必坏灭。为利有情逝没之胜者如日，观视正法宝藏之月没落。自身之圆满眷属与受用一切，应知悉皆无常。如是说。第六，以无增减之方式说明无常，如金刚般之身亦无常，则如水树般之身体为何能安住？如是教诫。是故，定当死亡，何时死亡，于何处死亡，以何种方式死亡，皆无有定准。此寿命无有增补，恒常损减，死亡之因甚多，生存之分甚少。故无有闲暇，应收摄心念，从今日起即应精勤于法。彼亦
English
Furthermore, contemplating the manner in which their teachings decline, it also demonstrates the impermanence of one's own life. The assembly of self-realized disciples who guide the world, the protectors surrounded by the sons of the Able One, like the unprecedented rabbit-bearing moon in the clear sky, surrounded by a string of stars. Even those who are radiant, harmonious, and clearly manifest demonstrate the way of impermanent nirvana. However, look at the countless suns of precious teachings that have declined in the past. One's own body is like a water tree without essence, like an illusory house, why would it not decay? Among the teachers who appeared in this world of endurance, there were also Vipashyin, Sikhin, Vishvabhu, Krakucchanda, Kanakamuni, Kashyapa, and Shakyamuni, whose bodies blazed with the light of auspicious marks, like a full moon rising on an autumn night. They appeared surrounded by assemblies of Shravakas, Bodhisattvas, Brahma, and world protectors, like stars. Their bodies were radiant with the glory of light, their speech was harmonious without chatter, and their minds were clear without defilement. Even those who were as steadfast as a vajra passed into nirvana. Look at how the teachings of those other than the supreme being of the Shakyas have gradually declined. Like a bubble, without essence, why would my body not be impermanent? One should think like this. From the chapter on impermanence: The body of the Sugata essence, blazing with a thousand marks, even if made of a hundred merits, is impermanent. Like a bubble or dew, unreliable, why would this body of mine certainly not decay? The victorious ones who have passed away for the sake of beings are like the sun. Look at the moon, the treasury of the sacred Dharma, setting. Know that all of your perfect retinue and enjoyments are impermanent. Thus it is said. Sixth, impermanence is explained without addition or subtraction. If even a body that has attained the vajra-like state is impermanent, then why would this body, like a water tree, remain stable? Thus it is advised. Therefore, one will certainly die, and there is no certainty as to when, where, or how one will die. This life cannot be added to, and is constantly diminishing. There are many causes of death, and few opportunities for survival. Therefore, there is no time to waste, and one should restrain one's mind and strive for the Dharma from this very day. That also