Chinese
四十万俱胝。向下也同样插入地基中。具有四层。下面是风层，风层的层次被称为玉金刚。充满玉金刚。其上是由水形成的层，称为莲花层层堆积。由水晶构成，自然发光。其上的层次称为轮层层叠，由黄金构成。有时黄金轮的千根辐条极其纤细，像极细的微尘一样散发出来。向众生显示安乐和不安的各种业的差别。其上是由珍宝极其闪耀的层，由火元素构成。由珊瑚的材料产生。从中火焰的光芒极其炽盛。它显示众生降雨与不降雨的业的终结。它有五个山峰，如意树，以及各自愿望的神灵。四大洲和八小洲，共十二洲。布局被描述为二十洲。有七座金山，以及具有各种味道的七个海。周围环绕着黑色的铁围山。在赡部洲的北方，以持轭山为首的七座山中，有大夜叉金足、大力、猛力、入势、光荣的鼻、山举、最胜势七个，各自的住所都有各自的眷属。他们对赡部洲的人类疾病、牲畜疾病、兵器劫、冰雹和饥荒等带来好坏的影响。这是因为他们的眷属中有七个焚烧母神。在那七个海之间，有八大龙王的宫殿，各自都有自己的眷属。他们决定赡部洲降雨量的大小。须弥山的四方形层是举时夜叉极其强大住所。他们负责区分春夏秋冬。风神等众生被称为有情业生，是器世界的
English
Four hundred thousand kotis. Downwards, it also penetrates into the earth's foundation. It has four layers. The bottom layer of wind is called the layer of wind with a jade vajra. Filled with jade vajras. Above it is a layer formed of water, called the lotus layer piled up. Made of crystal, it naturally emits light. The upper layer is called the wheel layer stacked, made of gold. Sometimes the thousand spokes of the golden wheel are extremely thin, like extremely fine dust, radiating out. It shows the differences in karma of happiness and unhappiness to beings. Above it is a layer of jewels that shine brightly, formed from the fire element. Produced from coral material. From it, the light of fire blazes intensely. It shows the end of the karma of whether beings receive rain or not. It has five peaks, a wish-fulfilling tree, and deities of individual desires. The four continents and eight subcontinents, totaling twelve continents. The layout is described as twenty continents. There are seven golden mountains and seven seas with various tastes. Surrounded by a black iron mountain range. In the north of Jambudvipa, in the seven mountains led by Yoke-Holder Mountain, there are the great yakshas Golden Foot, Mighty, Fierce, Entering Power, Glory of the Nose, Mountain Lifter, and Supreme Power, seven in total, each with their own retinue in their respective abodes. They bring good and bad influences to Jambudvipa, such as human diseases, livestock diseases, weapon calamities, hail, and famine. This is because there are seven burning mothers in their retinue. In the seven seas between them, there are the palaces of the eight great dragon kings, each with their own retinue. They determine the amount of rainfall in Jambudvipa. The square layer of Mount Meru is the abode of the extremely powerful yakshas of the lifting time. They are responsible for distinguishing between spring, summer, autumn, and winter. These beings, such as the wind goddess, are called sentient beings born from karma, and are the vessel of the
Chinese
这是对特征的简要说明。存在的方式是，最初与形成同时，最终与毁灭同时。如此，在二十个中间劫之间形成。现在，存在也是如此。毁灭也是如此。如此，六十个中间劫为一个永劫。六十个永劫为一个时终。六十个时终为一个大劫。其中，中间劫是：最初，众生的寿命从无量岁开始，每过一百年减少一岁，最终达到十岁。然后又每过一百年增加一岁，直到达到无量岁。如此，一增一减的二十个劫为一个中间劫。这是外器世界的形成方式，内身形成也与之相似。小乘经典中也有不同的说法。如此，在《如意树繁茂续》中有详细的说明。如果将这些与上下文结合起来，虚空之中，虚空空性未成立任何自性，但以自然显现的作用，如“ཨ”等已在前面说明。在此之上，名为“风”的四种共同属性，由下文的“形成”等所示。形成是指：在显现的时候，极微细的微尘相互依存而形成的作用也是由风来完成的，小的微粒也形成。在内身的时候，身体形成的所依也是由风来完成的，而心依附于身体的所依也是由风来完成。最终，身体毁灭的时候，依赖于风的体验在心中形成。此外，在世界形成的时候，诸要素由风聚集。在内身的时候，也是将因缘和合的心识聚集在一起，从而形成众生。增长的作用是：最初，风执行虚空运动的作用。在内身的时候，推动和扩展众生运动的各种作用。举起是指：在外在的时候，金刚十字架举起水。在身体的时候，产生众生身体的力量，并举起脉轮。对此，所依赖的是水的缓慢，而内身也依赖于风，因此风的作用
English
This is a brief explanation of the characteristics. The way of existence is that it is simultaneous with formation at the beginning and simultaneous with destruction at the end. Thus, it forms between twenty intermediate kalpas. Now, existence is also the same. Destruction is also the same. Thus, sixty intermediate kalpas are one lasting kalpa. Sixty lasting kalpas are one end of time. Sixty ends of time are one great kalpa. Among them, the intermediate kalpa is: initially, the lifespan of beings starts from immeasurable years, decreasing by one year every hundred years, eventually reaching ten years. Then, it increases by one year every hundred years until it reaches immeasurable years. Thus, twenty kalpas of increasing and decreasing are one intermediate kalpa. This is the way the external world of containers forms, and the formation of the inner body is similar to it. There are also different explanations in the Hinayana scriptures. Thus, there is a detailed explanation in the "Expanding Lineage of the Wish-Fulfilling Tree." If these are combined with the context, in the sky, the emptiness of the sky has not established any self-nature, but with the function of naturally arising, such as "ཨ" etc. have been explained above. On top of this, the four common properties called "wind" are indicated by the "formation" etc. below. Formation refers to: at the time of manifestation, the action of extremely fine dust relying on each other and forming is also done by the wind, and small particles also form. In the inner body, the support for the formation of the body is also done by the wind, and the support for the mind to depend on the body is also done by the wind. Finally, when the body is destroyed, the experience of relying on the wind forms in the mind. In addition, when the world is formed, the elements are gathered by the wind. In the inner body, it is also the gathering of causes and conditions and consciousness together, thereby forming beings. The function of growth is: initially, the wind performs the function of moving the sky. In the inner body, the various functions of propelling and expanding the movement of beings. Lifting refers to: externally, the vajra cross lifts water. In the body, it generates the power of the body of beings and lifts the chakras. To this, what is relied upon is the slowness of water, and the inner body also relies on the wind, so the function of the wind
Chinese
如果行为发生变化，身体就会毁灭。外部时间的水如果分开，就会遍布于风的缓慢之中。风比它小。像佛塔的台阶一样遍布。身体的时间里，血遍布身体的头部和尾部，从而形成身体的形状。抓住和土地的缓慢就是抓住。像铁钩的形状一样抓住。身体的时间里，血抓住行走的生命。成熟和从金色的土地上聚集最细微的物质微粒。身体的时间里，血从精华中使感官等各自成熟，这是第三个。一千一百万显示了数字。圆形显示了形状。显示了从牛奶变成黄油的例子。土地显示了一千万的数字，上面的风威猛地显示了智慧和六百万，从小乘中讲述。在存在中讲述了无数。上面的是从智慧的差别中思考的。土地是用来实现的。首先，从金色的蒸汽中形成金色的基础。身体的时间里，实现为知识和形式的集合。细微的是，在外部时间里，成为最细微的微粒。在内部时间里，也依赖于肉来训练知识的技能。粗大的是，须弥山等从微粒聚集而分离出形状。在内部时间里，依赖于五蕴的法聚集而形成身体并变得粗大。这三个实际上是一个行动，身体上聚集了身语意三者。摧毁后倒转的大陆和须弥山的形成方式在其他地方讲述，所以这里不展开。这样，从第三个要点中显示了外部世界的形成方式。现在，依赖于第四个要点来显示内部有情众生的形成方式。对于无形也，这样形成后，中间的一个劫中什么都没有空。山和山脉有许多不同种类的树木。各个山谷也存在于树林和灌木丛中。从天空中降下甘露之雨。从土地中产生蒸汽。使各种珍贵的树木像莲花一样成熟。在那里，哪个世界持有存在的形状呢？
English
If actions change, the body will perish. If water is divided in external time, it spreads in the slowness of the wind. The wind is smaller than it. It spreads like the steps of a stupa. In the time of the body, blood spreads to the head and tail of the body, thus forming the shape of the body. Grasping and the slowness of the earth is grasping. It grasps like the shape of an iron hook. In the time of the body, blood grasps the life of walking. Maturation and gathering the finest material particles from the golden land. In the time of the body, blood makes the senses, etc., mature separately from the essence, this is the third. Eleven million shows the number. Roundness shows the shape. It shows the example of milk turning into butter. The earth shows the number of ten million, the above wind fiercely shows wisdom and six million, it is told from the Hinayana. It is told that there are countless in existence. The above is thought from the difference of wisdom. The earth is what is to be accomplished. First, the golden foundation is formed from just the golden vapor. In the time of the body, it is accomplished as a collection of knowledge and form. Subtle is, in external time, it becomes the finest particle. In internal time, it also relies on flesh to train the skill of knowledge. Coarse is, Mount Meru, etc., separate the shape from the aggregation of fine particles. In internal time, relying on the aggregation of the five aggregates of Dharma, the body is formed and becomes coarse. These three are actually one action, the body gathers the three of body, speech, and mind. The overturned continent and the formation of Mount Meru are told elsewhere, so I will not elaborate here. Thus, from the third essential point, it shows how the external world is formed. Now, relying on the fourth essential point to show how internal sentient beings are formed. For the formless also, after forming like that, there is nothing empty in one intermediate kalpa. The mountains and mountain ranges have many different kinds of trees. The various valleys also exist in forests and thickets. Nectar rain falls from the sky. Vapor is produced from the earth. It makes various precious trees ripen like lotuses. There, which world holds the shape of existence?
Chinese
从何处生起意念？从莲花的音声响彻四方，显现通透，成为无边识的形象。有时似有，有时似无，如此出现几次。这些众生依附于莲花层叠的虚空而住，从中生出无数，被认为是“非有非无的生处”。此乃从虚空中生起意念，其中形象时有时无地显现，因此被认为是“非有非无的生处”。然后，这些众生享受着无尽的喜悦，为了菩萨的利益而勇敢前行，安住于名为“勇猛行”的三摩地中。 在其下方，名为“意念遍游之轮”的虚空中，有一巨大的金色金刚向上竖立，被无数光芒环绕。它极其美丽，充满勇猛的气势。上方的众生在虚空中被三摩地托举着前行，紧随其后的是下方勇猛的金刚，仅仅是看到它的美丽和庄严，便被称为“勇猛行三摩地”。 当意念在金刚上剧烈摇动时，从这些众生的形象中生出的众生，有些似乎能承载，有些则无法承载。上方的“勇猛行三摩地”消失，被说成一无所有。与上方相比，仅仅是意识，不做其他行为，安住于此，从中生出无数众生，被称为“一无所有”或“稍微没有”。与上方相比，身体较小，光芒也较弱。依靠观修上方三摩地的力量，烦恼只是稍微存在，因此被称为“稍微”。“一无所有”是指安住于无有之中，从上方生起，并从中生出，因此被称为“生处”。这些众生，烦恼只是潜伏着，寿命等等将在第六时轮中阐述。这些安住于名为“如意宝树”的三摩地中。 那时，在下方三万由旬处，名为“意念遍游”的虚空中，无数的轮辐射而出，彼此交织。
English
From where does the thought arise? From the sound of the lotus reverberating in all directions, manifesting as transparent, becoming the form of limitless consciousness. Sometimes it appears to exist, sometimes it appears not to exist, and this occurs a few times. These beings dwell relying on the lotus-layered sky, from which countless beings arise, and are considered the "sphere of neither existence nor non-existence." This arises from thought in the sky, and in it, forms sometimes exist and sometimes do not, thus it is considered the "sphere of neither existence nor non-existence." Then, these beings enjoy limitless joy, and proceed bravely for the benefit of bodhisattvas, abiding in the samadhi called "Heroic Progress." Below it, in the sky called "Wheel of Thought's Play," there is a great golden vajra standing upright, surrounded by hundreds of thousands of rays of light. It is extremely beautiful, full of heroic demeanor. The beings above are lifted by samadhi in the sky and proceed, followed by the heroic vajra below, and merely seeing its beauty and splendor is called the "Heroic Progress Samadhi." When the mind trembles greatly on the vajra, some of the beings born from the forms of those beings seem to be able to bear it, while others cannot. The "Heroic Progress Samadhi" above disappears and is said to be nothing. Compared to the above, it is merely consciousness, doing no other action, abiding in this, from which countless beings arise, and it is called "nothing at all" or "slightly nothing." Compared to the above, the body is smaller and the light is also weaker. Relying on the power of meditating on the samadhi above, afflictions only exist slightly, thus it is called "slightly." "Nothing at all" means abiding in nothingness, arising from above, and arising from it, thus it is called a "sphere." For these beings, afflictions are only latent, and lifespan and so on will be explained in the sixth Kalachakra. These abide in the samadhi called "Wish-Fulfilling Jewel Tree." At that time, thirty thousand yojanas below, in the sky called "Thought's Play," countless wheels radiate and intertwine with each other.