Chinese
仅仅是饿鬼，所以归类于夜叉罗刹之类。第二天界的天有欲界和色界两种。欲界六天中的第一重四大天王是须弥山的四层台阶，以及日月星辰之上，七金山和周围的山顶，山、树、森林之神等都属于四大天王之类。其中，第一层台阶作为最下层，依次是手持容器，手持花环，常以蜂蜜酒为乐的四位。四大天王所居住的地方，东方是持国天，南方是增长天，西方是广目天，北方是多闻天，四座宫殿，四大天王居住在那里，从东方的四个方向依次是：由乾闼婆、鸠槃荼、龙、夜叉围绕，拥有无法估量的天界享受。在持双树山顶之上，太阳的宽度是五十一由旬，周围是它的三倍，下面是火晶。月亮是五十由旬，周围与上述相同，下面是水精。两者的垂直高度是六又二分之一由旬和十八分之一由旬，位于上方。日月之上的周围，被金银围墙环绕，里面充满了太阳神之子和月亮中的众多天女。星星有水晶、金、铜等各种材质的城堡，上面的部分被金墙环绕。大的星星大小为十八由旬，小的星星大小约为一由旬。欲界天的第二个住所位于须弥山顶，是近眷属的住所，不混杂，还有善法天众的集会场所等三十三天，主要有三十二近眷属，天界之主和三十三位天神，所以称为三十三天。须弥山顶的四个角落的房间里，有手持金刚杵的夜叉，是天人的住所。从名为善见城的城市开始，在二十由旬的土地上，从东方的四个方向依次是：众宝车林，粗恶林，杂林，喜乐林四座园林。在那个园林里，有千位引导者的宝座，具有荣耀，在那之外有四块美好的土地，名为杂，名为和合，名为粗恶，名为喜乐。
English
Being only hungry ghosts, they are classified as Yaksha and Rakshasa types. The second of the heavens, the gods, has two realms: the desire realm and the form realm. The first of the six desire realm heavens, the Four Great Kings, reside on the four tiers of Mount Meru, above the sun, moon, and stars, the seven golden mountains, and the surrounding mountain peaks. Gods of mountains, trees, and forests also belong to the category of the Four Great Kings. Among them, the first tier is the lowest, and successively there are four who hold vessels, hold flower garlands, and are always intoxicated with honey wine. The places where the Four Great Kings reside are: in the east, Dhritarashtra; in the south, Virudhaka; in the west, Virupaksha; and in the north, Vaishravana. These four palaces are where the Four Great Kings reside, surrounded by Gandharvas, Kumbhandas, Nagas, and Yakshas from the four directions, respectively, enjoying immeasurable heavenly pleasures. Above the peak of Mount Nya Shingzin, the width of the sun is fifty-one yojanas, and its circumference is three times that, with a fire crystal base below. The moon is fifty yojanas, with the same circumference as above, and a water crystal base below. The vertical height of both is six and a half yojanas and one-eighteenth of a yojana, located above. The circumference above the sun and moon is surrounded by gold and silver walls, filled with the sons of the sun god and many goddesses in the moon. The stars have castles made of various materials such as crystal, gold, and copper, with the upper part surrounded by a gold wall. The large ones are eighteen yojanas in size, and the small ones are about one yojana. The second abode of the desire realm gods is on the summit of Mount Meru, the unmixed abode of the close attendants, and the assembly place of the virtuous gods, etc., in the Thirty-Three Heavens. There are mainly thirty-two close attendants, the lord of the gods, and thirty-three gods, hence it is called the Thirty-Three Heavens. In the rooms at the four corners of the summit of Mount Meru, there are Yakshas holding vajras, which are the abodes of the gods. Starting from the city called Sudarshana, on the land measured at twenty yojanas, from the four directions in the east, respectively, are: the grove of various chariots, the rough grove, the mixed grove, and the joyful grove. In that grove, there are thrones of a thousand guides, endowed with glory, and outside of that, there are four beautiful lands called Various, called Mixed, called Rough, and called Joyful.
Chinese
在那座殊胜城市的东北方，有一棵名为“圆满聚集”的树，树旁有一块像月光一样洁白的石板，宽五十由旬，三十三天众在夏季的首月聚集于此，享受五种妙欲。在那座美丽的城市的西南方，有善法堂，是天神的集会场所。这两个欲界天神的住所都依赖于大地。由于福德因缘的共同作用，居住在空中的四种欲界天神分别是：无诤天、兜率天、乐变化天、他化自在天，它们由下往上依次排列。阿修罗也属于欲界，他们前世善恶夹杂，特别是受到饿鬼业力的影响，但由于圆满天神的善业，他们的财富可以与天神媲美。在须弥山沉入大海的空隙处，是罗睺星。从那以下依次是颈鬘、星鬘和位于金地上的众生，他们的财富与欲界天神相同，拥有宫殿、城市、集会场所、土地、树木、石板、大象、骏马等，可以与天神媲美。其他的阿修罗则居住在赡部洲、小洲、铁围山、须弥山等不确定的地方，他们是魔族的非人。欲界的位置已经阐述完毕。从欲界向上四万由旬的空中，由下往上依次是：梵众天、梵辅天、大梵天，这三者是由于获得初禅的小、中、大三种境界而产生的。少光天、无量光天、极光净天这三者是由于获得二禅的小、中、大三种境界而产生的，与上述相同。少善天、无量善天、遍净天这三者是由于获得三禅等境界而产生的。无云天、福生天、广果天这三者是由于获得四禅而产生的，与上述相同。其上方有五净居天，分别是：无烦天、无热天、善现天、善见天、色究竟天。这些是通过交替修习四禅而成就的。下面的四个是凡夫的四种住所，上面的五个是声闻、缘觉圣者的五净居天。其中，从大梵天以下是四大洲的世
Chinese
在须弥山之上，横向以一千个这样的世界围绕，其外围被一道铁围山环绕，其上如容器的口沿一般，覆盖着广大光明的处所，称为小千世界。又将一千个这样的小千世界直接排列，形成圆形的边界，其外围被铁围山环绕，如容器的口沿一般，被一个广大的处所覆盖，这以下称为中千世界。又将一千个这样的中千世界横向排列，其外围如前所述。总的来说，每个世界的起始是金色的地基，其下各有水的坛城，所有这些的下方，由一个巨大的风的坛城支撑着向上托举。下方由非有非无处向下托举，称为三千大千世界。据说无色界也必须包含在其中。不仅如此，三千大千世界的四面八方之外，各自所能度量的虚空，都如先前一样，以所依和能依无间地遍布。所有这些的地面，空旷的土地，都充满了人和天神以及阿修罗等，下方则充满了三恶道，这是必须了解的。关于三千等的计数基础，在《俱舍论》中说：四大洲以及日月，须弥山以及欲界天，梵天世界的一千倍，被称为小千世界。那一千倍再乘以一千倍，就是中千世界。那一千倍再乘以一千倍，就是三千大千世界，它们一同坏灭和产生。因此，下方的风坛向上托举，大果实向下托举，成住坏空大约是相同的。如果具体区分，当火、水、风三者毁灭时，也要了解四禅各自不毁灭的原因和条件。像这样的三千世界，被称为娑婆世界。关于从天而生人的方式，经部中说是从光明天而生，也有说是从四大天王而生。经典中说，天子太阳和月亮化生，从他们那里产生了赡部洲的人们，因此被称为业生的后代。那时的人们与色界的天人相似，没有明显的烦恼，功德
English
Above Mount Sumeru, a thousand such worlds are horizontally surrounded, with a single iron fence surrounding the perimeter, and above that, like the rim of a vessel, is covered by a vast and luminous place, called a small thousand world. Furthermore, arranging a thousand such small thousand worlds directly, forming a circular boundary, surrounded by an iron fence, like the rim of a vessel, covered by a vast place, below which is called a middle thousand world. Again, arranging a thousand such middle thousand worlds horizontally, with the perimeter as before. In general, the beginning of each world is a golden ground, and below that, each has a mandala of water, and below all of these, a great mandala of wind supports and holds them up. Below, the realm of neither perception nor non-perception holds it down, called the three thousand great thousand world. It is said that the formless realm must also be included there. Moreover, the space that can be measured outside the four directions and eight intermediate directions of the three thousand great thousand world is all interconnected without interruption, like the support and the supported. The surface of all of these, the empty land, is filled with humans, gods, asuras, and so on, and below is filled with the three lower realms, which must be understood. Regarding the basis for counting the three thousand worlds, the Abhidharmakosha says: The four continents, the sun and moon, Mount Sumeru, and the desire realm gods, a thousand times the Brahma world, is considered the small thousand world. A thousand times that thousand is the middle thousand world. A thousand times that thousand is the three thousand great thousand world, which perish and arise together. Therefore, the wind mandala below holds up, the great fruit holds down, and formation, abiding, destruction, and emptiness are roughly the same. If we differentiate specifically, when fire, water, and wind destroy, we must also understand the causes and conditions for the non-destruction of each of the four dhyanas. Such a three thousand world is called the Sahā world. Regarding how humans originate from gods, the sutras say they originate from the gods of clear light, and it is also said they originate from the Four Great Kings. The tantras say that the sons of the gods, the sun and moon, were born miraculously, and from them, the people of Jambudvipa originated, so they are known as the descendants of karma. At that time, the people were similar to the gods of the form realm, without obvious afflictions, and with merits.
Chinese
虽然那（时的众生）大多和天人相似，但怎样呢？贤劫衰败的开端，福德和光明也减少。烦恼潜伏伺机而起。寿命从无量岁到八万岁之间，身体的高度为三十又二个自尺。之后依次减少为二十个、十六个、八个、四个。逐渐减少到寿命为十岁。其他三洲也从天人而来，四大洲各自的天空也与须弥山四方的颜色相符。总之，寿命从无量岁逐渐减少，到寿命能活百亿年时，人们从蛋中出生。之后又逐渐减少，到寿命能活六百万人时，从湿热中出生。之后如前一样，由于寿命减少的过失，活到九万岁时，产生了以看为满足的贪欲。由此减少五百年，产生了以笑为满足的贪欲。由此又减少五百年，产生了以触摸为满足的贪欲。这些是由于烦恼逐渐粗大，功德逐渐减少，过失逐渐增多。据说在那些时候，有时也发生饥荒和黑暗的情况，那时，就像众生共同的福德产生日月一样，星宿也随之出现。在那之后，福德、光明、寿命、受用和身体的大小都逐渐减少，从交合的贪欲中产生了胎生。那时，依靠种植萨鲁米的稻田为生，但偷盗等盛行，为了消除争端而进行分配，但分配者自己的份额却被取消，大家都相信他，于是拥立他为国王，称为大众敬重的国王。此外，民众中离家过着像清洁生活的人被称为婆罗门。居家供养父母等长辈的人被称为列乌族。不认为父母和长辈等值得尊敬，经常致力于身体的三种不善行，行为粗暴的人是民众或贱民。这些是高处的形成方式的简略描述。恶趣是如何形成的呢？天人和人类积累的三毒业力的大小，导致阎罗王及其眷属的产生，各种兵器都是各自业力的显现所幻化出来的景象。因此，众生遭受折磨。
English
Although they (the beings at that time) were mostly similar to gods, how was it? The beginning of the decline of the Fortunate Aeon, merit and light also decreased. Latent afflictions were ready to arise. Lifespan ranged from immeasurable years to eighty thousand years, and the height of the body was thirty-two of one's own cubits. Then gradually decreasing to twenty, sixteen, eight, and four. Gradually decreasing until the lifespan reached ten years. The other three continents also originated from gods, and the skies of each of the four continents corresponded to the colors of the four directions of Mount Meru. In short, lifespan gradually decreased from immeasurable years, and when lifespan could reach a hundred million years, people were born from eggs. Then gradually decreasing again, when lifespan could reach six million, they were born from heat and moisture. Then, as before, due to the fault of decreasing lifespan, when living to ninety thousand years, desire arose that was satisfied by looking. From this, five hundred years were reduced, and desire arose that was satisfied by laughing. From this, another five hundred years were reduced, and desire arose that was satisfied by touching. These are because afflictions gradually became coarser, merits gradually decreased, and faults gradually increased. It is said that during those times, there were also occurrences of famine and darkness, and at that time, just as the common merit of beings produced the sun and moon, stars also appeared. After that, merit, light, lifespan, enjoyment, and body size gradually decreased, and from the desire for intercourse, womb-born beings arose. At that time, they relied on cultivating fields of Sālu rice for sustenance, but theft and other things flourished. In order to resolve disputes, distribution was carried out, but the distributor's own share was cut off. Everyone trusted him, so they enthroned him as king, and he was called the king respected by the masses. Furthermore, among the people, those who left home and lived a life of cleanliness were called Brahmins. Those who stayed at home and honored parents and elders were called the Jews. Those who did not consider parents and elders worthy of respect, constantly devoted themselves to the three unwholesome actions of the body, and behaved rudely were the commoners or outcasts. These are brief descriptions of how the higher realms are formed. How are the lower realms formed? The magnitude of the accumulation of the three poisons by gods and humans leads to the birth of Yama and his retinue, and the various weapons are manifestations conjured up by the karmic appearances of each. Therefore, sentient beings suffer torment.