English
Liberate from the great river of suffering. This boat is hard to find later, do not sleep when the time is ripe, you ignorant ones. Like that, for the sake of this difficult to find and meaningful thing, relying on the nature of leisure and endowment, together with the wisdom that can distinguish right from wrong, obtaining the opportunity to fully control the great boat of the human body, this even surpasses the gods. Because the gods are attached to their caste, it is difficult to realize the truth, and the special support of the Greater and Lesser Vehicles is only the beings of the human world. Therefore, at this time, the nature of samsara is boundless and unfathomable suffering, like a reservoir, if you do not cross over to the shore of liberation, then the practitioner who enters the path of Dharma, when seeking liberation and looking for opportunities to obtain it, encountering a master like a guiding helmsman, like a helmsman steering the rudder, if you think that doing so will not bring any results, you must strive. As it says in the Vinaya-vibhaṅga: The one thing to think about here is leisure, remember it with joy. In the "A Rain of Joy, the Treasury of Precious Qualities", the chapter on the classification of leisure and endowment. Chapter refers to the meaning of dividing the scriptures into sections. Chapter comes from the Sanskrit word "pariccheda", which means completely divided or divided into paragraphs, and this is also the meaning here. First, is the word spoken at the beginning of the chapters, like being at the head of the queue. Oh, it means that the paragraph is over. Here, for its explanation, there are generally six methods of explanation: word explanation, meaning explanation, difficulty explanation, story explanation, distinction explanation, broad explanation. Here it is done according to the first method. Second, whipping on diligence, the chapter on contemplating the impermanence of life is divided into two: generally speaking, contemplating impermanence by thinking about the world including the outer container; specifically speaking, contemplating impermanence by thinking about the inner sentient beings. The first is divided into two: the general meaning and the meaning of the text. The first point, the outer and inner world has four stages: formation, abiding, destruction, and emptiness. First is formation, the outer and inner are divided into two, first the outer container is formed from top to bottom relying on the sky, and formed from bottom to top relying on the earth, its way is:
Chinese
首先，形成了作为基础的五行坛城，就像这样，在虚空的自性空性中，有分别搅动者、普遍存在者、粗糙变化者、聚集者、成熟者和分离者，这六种风的作用力变得强大，在任何东西都无法摧毁的风之金刚十字之上，从具有黄金精华的云中降下雨水，形成了具有作为支撑的风之轮廓的水坛城。然后，分别搅动之风搅动水，从而形成了强大的黄金地基。在其之上形成了作为基础的山、洲、海洋等，这也是水和土搅动，从具有各种元素的云中降下雨水，中央是须弥山王，由四种珍宝组成，外部由七金山以内外顺序环绕，其间充满了七嬉戏海，最外面的金山和铁围山之间充满了咸水，四个方向和角落里，以与水面齐平但稍微高一点的形式形成了四大部洲和八小洲。恶趣的处所位于蒂斯山下两万由旬处，依次叠加着八热地狱。在其正北二十由旬处，与其相邻的是八寒地狱的处所。近边地狱的处所没有定准，近处则位于热地狱的周围。饿鬼的主要处所位于王舍城下五百由旬处，分支也位于天人和人类的处所。欲界天人的处所依赖于两种：四大天王位于须弥山的四层阶梯，以及日月星辰的宫殿和金山及周围的山顶等处。三十三天位于须弥山顶。依赖于虚空的四欲界天位于须弥山顶的虚空中，从下往上层层叠加。阿修罗的处所从须弥山的水位线以下到黄金地基之间的空隙中依次排列。属于该类别的还有一些位于人类等处所。色界有十八处，从欲界天
English
First, the mandala of the elements of the foundation is formed, like this, in the expanse of the emptiness of the nature of space, there are the differentiating stirrer, the all-pervading, the roughening changer, the gatherer, the ripening agent, and the separator, the functions of these six winds become powerful, and on top of the indestructible wind vajra cross, rain falls from the clouds with golden essence, forming the water mandala with the wind circumference as a support. Then, the wind of differentiating stirring churns the water, thereby forming the mighty golden ground. On top of that, the supporting mountains, continents, oceans, etc. are formed, which is also the churning of water and earth, and rain falls from the clouds with various elements, in the center is Mount Sumeru, the king of mountains, made of four jewels, and outside it are seven golden mountains surrounding it in inner and outer order, the spaces between them are filled with seven playful oceans, and the space between the outermost golden mountain and the iron fence is filled with salt water, in the four directions and corners, the four continents and eight subcontinents are formed in a form that is level with the water surface but slightly higher. The place of the evil destinies is located twenty thousand yojanas below Mount Kailash, where the eight hot hells are stacked in order. Twenty yojanas directly north of it, adjacent to it, is the place of the eight cold hells. The place of the ephemeral hells is uncertain, and the nearby ones are located around the hot hells. The main place of the pretas is located five hundred yojanas below Rajagriha, and the branches are also located in the places of gods and humans. The place of the desire realm gods depends on two things: the four great kings are located on the four levels of Mount Sumeru, as well as the palaces of the sun, moon, and stars, and the peaks of the golden mountains and the surrounding areas. The place of the Thirty-three is on top of Mount Sumeru. The four desire realm heavens that rely on the sky are located in the sky above Mount Sumeru, stacked one above the other. The place of the Asuras is arranged in order in the hollow space from below the waterline of Mount Sumeru to the golden ground. Some belonging to that category are also located in places such as humans. The form realm has eighteen places, from the desire realm gods
Chinese
在上面的天空，依次是十二个凡夫的住所。其上有五个圣者的净居天，在这些住所中，有些经书中说也有凡夫，如果这样说，那么最初产生的方式是从有顶天开始的说法也是合理的。在那之上，有菩萨有边的住所，名为色究竟天。无色界没有任何粗细的显现之处。如此形成的四大部洲、须弥山以及包括欲界天和梵天在内的世界，被称为四大部洲的世界。它空则为一千小世界，它空则为中千世界，它空则为三千大千世界。第二，依赖的众生形成的方式是：从上依次而下。甘露雨降下，从地上生出风，各种珍宝树成熟为莲花之性，最初的器皿的基之四大形成之时，各自的花瓣开放时，出现的有情众生，四位风神和许多跳舞的水神，四位地神和四位有力的龙子，以及他们的心识融入其中，以声音作为有顶天无色界成熟之蕴的潜在意识显现的助缘，这是有情产生方式的自宗观点。否则，从虚空的觉性未被授记的摇动中，众生突然产生的错觉是不确定的。如《秘密藏续》所说：唉玛吙！如来藏中，各自的分别念由业力所化现。因此，无色界众生是从最初的基中错乱，被无明所摄持的四禅所迷惑，从上向下蔓延，仅仅是空性觉知的禅定之身，逐渐安住在虚空中。色界众生是依靠光的身躯和心识的相续，以禅定的喜乐而长久安住，与各种珍宝的颜色相符，因此以各自的名称命名，在虚空中从无边虚空之下蔓延到他化自在天之上的天空之间形成。从那里产生的欲界诸神，以各自受用庄严的名称命名。
English
Above the sky, there are successively twelve abodes of ordinary beings. Above that are the five Pure Abodes of the noble ones; in some texts, it is said that there are also ordinary beings in these abodes, and if so, then the statement that the way of arising of existence initially starts from the peak of existence is also reasonable. Above that, there is the abode of the bodhisattva who is the last of existence, called Akanistha. In the formless realm, there is no coarse or subtle place of manifestation. The four continents, Mount Meru, and the worlds of desire gods and Brahma that are formed in this way are called the realm of the four continents. When it is empty, it is called a thousandfold world; when that is empty, it is called an intermediate world; when that is empty, it is called a great thousandfold world. Secondly, the way in which dependent sentient beings are formed is as follows: from above, in order. When the rain of nectar falls, wind arises from the earth, and various precious trees ripen into the nature of lotuses, when the four elements of the basis of the initial vessel are formed, the sentient beings that arise in the respective petals are the four wind goddesses and many dancing water goddesses, the four earth goddesses and the four powerful dragon sons, and with their minds absorbed in them, the sound acts as a condition for awakening the latent consciousness of the formless, ripened aggregates of the peak of existence into manifestation; this is the self-view of how existence arises. Otherwise, the sudden delusion of sentient beings arising from the unpredicted movement of the awareness of space is uncertain. As it says in the Guhyagarbha Tantra: "Emaho! From the Sugata-garbha, each of their respective thoughts is emanated by karma." Therefore, the formless beings are deluded from the initial ground, confused by the four dhyanas gathered by ignorance, spreading from above to below, and gradually abiding in the sky as merely bodies of emptiness-awareness samadhi. The beings of the form realm abide for a long time with the joy of samadhi, relying on bodies of light and the continuum of mind, and because they correspond to the colors of various jewels, they are named after them, and gradually spread in the sky from below the infinite sky to the sky above the Paranirmita-vasavartin. The desire gods that arise from there are named after their respective enjoyments.
Chinese
四种存在于虚空的，以及两种依赖于以主名命名的地面的，总共六种形成；非天是由于某些不好的天族而产生，如前所述，形成于须弥山的空隙中。人类中，瞻部洲的人们是从光明天而来，带着微小的福德来到此地，逐渐繁衍。那时，他们以神通在空中行走，身体带着光芒，以喜乐为食，寿命无数，没有显现的烦恼，完全是化生。之后过了很久，自从有了“人”这个名称之后，寿命和光芒减少，福德也变得微小，潜在的烦恼生起，显现的烦恼也接近生起。从上方的天界，身形高大和行为如牛的众生，以及三十三天中的声音不悦耳的众生，都各自带着自己的小洲逐渐形成。之后，瞻部洲的人们沉溺于喜乐，数百万年中从卵生，六十六亿年中从湿生。从那以后，光芒减少，由于愚痴的力量，黑暗产生。由共同的业力产生了日月星辰等，也因此有了季节，男女的器官也显现出来，在那之前被称为圆满劫。之后，也出现了四种人种，由于三种毒素的力量，积累了各种各样的严重业力。恶趣的众生是由于人们显现的烦恼的力量，由三种毒素的业力所产生。像这样，当一个众生出生在地狱时，就标志着成劫的结束。器世界的形成需要一个中劫，有情众生的形成需要十九个中劫，总共二十个。第二，关于如何住立的方式：从寿命无数到八万岁之间，每两百年减少一岁；从八万岁到十岁之间，每百年减少一岁。在十岁圆满之后，尚未开始向上增长之前，被称为漫长的减劫。之后，从十岁开始，每百年增加一岁，以十二个阶段的顺序，增长到二十、四十、一百、两百、五百、一千、两千、五千、一万、两万、四万、八万岁。
English
The four that exist in the sky, and the two that rely on the ground named after the chief, thus forming six in total; the Asuras arise from some of the inauspicious among the gods, and as previously mentioned, they form in the hollows of Mount Meru. Among humans, those of Jambudvipa come from the gods of clear light, bringing a small amount of merit to this continent, and gradually propagate. At that time, they travel in the sky by means of miraculous powers, delight in bodies with light, live on food of joy and bliss, endure immeasurable lifespans, have no manifest afflictions, and are entirely born by manifestation. After a long time, since the time they were called "humans," lifespan and light diminish, and merit becomes small, latent afflictions arise, and manifest afflictions are close to arising. From the upper realms of the gods, those with large bodies and those who behave like cattle, and those from the Thirty-Three who have unpleasant sounds, gradually form each with their own sub-continent. Thereafter, the people of Jambudvipa, distracted by joy and pleasure, are born from eggs for hundreds of millions of years, and from moisture and heat for six billion six hundred million years. From then on, light diminishes, and darkness arises due to the power of ignorance. From common karma, the sun, moon, planets, and stars arise, and thus there are seasons, and the organs of male and female also appear, and until then it is called the Age of Perfection. Thereafter, the four castes also arise, and due to the power of the three poisons, various kinds of severe karma are accumulated. The beings of the lower realms arise from the power of manifest afflictions in humans, caused by the karma of the three poisons. Thus, when a being is born in the hell realms, it marks the end of the formation kalpa. The formation of the vessel realm requires one intermediate kalpa, and the formation of the sentient beings requires nineteen intermediate kalpas, totaling twenty. Secondly, regarding the manner of how they abide: from immeasurable lifespan to eighty thousand years, one year decreases every two hundred years; from eighty thousand years to ten years, one year decreases every hundred years. Before the ten years are complete and before the upward increase begins, it is called the long decreasing kalpa. Thereafter, starting from ten years, increasing by one year every hundred years, in a sequence of twelve divisions, increasing to twenty, forty, one hundred, two hundred, five hundred, one thousand, two thousand, five thousand, ten thousand, twenty thousand, forty thousand, and eighty thousand years.