Chinese
名為無間地獄等八熱地獄，其北側附近有八寒地獄。 這些地獄之外有十六個近邊地獄，都是由業力所形成的。 因積累貪慾之業，產生了餓鬼，他們有內外、共通和個別的障礙。 因愚癡之業，產生了畜生，他們互相吞食，遭受役使等傷害而痛苦不堪。 如果要計算器世間和有情世間形成的數量，就是無間地獄中一個有情眾生出生並感受痛苦，直到他解脫的這段時間，器世間形成的時間為一個中劫。 有情世間形成的時間是這種劫的十九倍。 兩者加起來是二十個中劫。 住劫的二十個中劫是：從壽命無量歲到八萬歲之間，每兩百年減一歲。 從八萬歲到十歲之間，每百年減一歲。 十八增減劫是：在壽命十歲時，戒殺生，壽命增至二十歲。 戒不予取，壽命增至四十歲。 戒邪淫，壽命增至一百歲。 戒離間語，壽命增至兩百歲。 戒綺語，壽命增至五百歲。 戒惡語，壽命增至一千歲。 戒貪心，壽命增至兩千歲。 戒害心，壽命增至一萬歲。 戒邪見，壽命增至兩萬歲。 戒無明之貪慾，壽命增至四萬歲。 戒行邪法，壽命增至八萬歲。 這樣，在向上增長的階段，壽命、體態和受用等也會增長和廣大。 然後，又因每一種不善業而減少，直到壽命減至十歲，然後又像之前一樣向上增長。 這些被稱為十八個中斷。 還有一個後來的增長是：在十八個中斷結束後，向上增長到壽命無量歲，然後開始減少，直到賢劫佛釋迦牟尼佛出現之前，九百九十九位佛陀的教法已經圓滿，據說與釋迦牟尼佛的教法時間相同。 最初，在減劫時，拘留孫佛出現在八萬歲時，拘那含牟尼佛出現在四萬歲時，迦葉佛出現在兩萬歲時，釋迦牟尼佛出現在一百歲時。 從壽命十歲開始向上增長，彌勒佛將在壽命八萬歲時出現，大多數佛陀出現在壽命八萬歲
English
The eight hot hells, including the Avīci hell, and the eight cold hells are located near its north side. Outside of these are sixteen surrounding hells, all formed by the power of karma. By accumulating the karma of desire, the preta realm is formed, with obscurations of outer, inner, common, and specific burdens. By the karma of ignorance, the animal realm is formed, where beings devour each other and suffer from exploitation and other forms of harm. Thus, if we consider the numerical measure of the formation of the container and its contents, the time it takes for one sentient being to be born in the Avīci hell and experience suffering until liberation is one intermediate kalpa for the formation of the container. The formation of the contents takes nineteen such kalpas. Both together take twenty intermediate kalpas. The twenty intermediate kalpas of the abiding kalpa are: from immeasurable lifespan to eighty thousand years, one year is reduced every two hundred years. From eighty thousand to ten years, one year is reduced every hundred years. The eighteen increases and decreases are: at the age of ten, by abandoning killing, lifespan increases to twenty years. By abandoning stealing, it increases to forty. By abandoning sexual misconduct, it increases to one hundred. By abandoning divisive speech, it increases to two hundred. By abandoning idle chatter, it increases to five hundred. By abandoning harsh speech, it increases to one thousand. By abandoning covetousness, it increases to two thousand. By abandoning harmful intent, it increases to ten thousand. By abandoning wrong views, it increases to twenty thousand. By abandoning the desire of ignorance, it increases to forty thousand. By abandoning the practice of wrong teachings, it increases to eighty thousand. Thus, during the stage of upward increase, lifespan, form, and enjoyment also increase and expand. Then, it decreases again with each category of non-virtue, reaching the age of ten, and then increases again as before. These are called the eighteen intervals. Furthermore, one later increase is: after the completion of the eighteen intervals, it increases upward to an immeasurable lifespan, and then begins to decrease, until the teachings of nine hundred and ninety-nine Buddhas of the Fortunate Aeon are completed before the arrival of Buddha Mopa, and it is said that it is equal to the duration of Buddha Mopa's teachings. Initially, during the decreasing kalpa, Krakucchanda Buddha appeared at the age of eighty thousand, Kanakamuni Buddha appeared at the age of forty thousand, Kashyapa Buddha appeared at the age of twenty thousand, and Shakyamuni Buddha appeared at the age of one hundred. Starting from the age of ten, it increases upwards, and Maitreya Buddha will appear at the age of eighty thousand, and most Buddhas appear at the age of eighty thousand.
Chinese
从那以后出现。 还有，毗婆尸佛、尸弃佛、毗舍浮佛这三位是之前出现，之后是否出现也不确定。 因此，不要认为只会在八万岁到一百岁之间出现。 怙主无量寿佛和毗婆尸佛是寿命无数岁时出现的。 独觉佛出现在没有佛出世的时候，以及声闻弟子灭尽、佛教衰落的时候。 人们寿命能活无数岁到八万岁之间，以前的转轮王，如顶生王等七宝，以及从一洲到四洲依次，铁、铜、银和金的转轮王出现，并做着各自能力范围之内的事情。 四位国王凭借之前积累的福德，拥有最好和接近最好的七宝等财富和享用，不可估量。 之后，寿命减少的原因是人们行持诸多不善业，福德衰减。 从八万岁到七万岁、六万岁、二万岁、一千岁和一百岁、十岁之间，寿命、享用、肤色、光芒和力量都会衰减。 那时，行持善恶颠倒之事的过失大大增加，兵器劫持续七天，疾病劫持续七个月零七天，同样，饥荒劫持续七年、七个月零七天等，人们遭受折磨，大部分都会死亡。 从菩萨地的角度来说，寿命减少到三十岁时发生饥荒，二十岁时发生疾病，十岁时发生兵器劫等，这是按照自宗的观点。 如此，当人类濒临灭绝时，一些精进于善法的人进入山间和岩洞等地，靠水维持七天，当他们来到村庄相遇时，会谈论以前的过错，并努力断除各自相续中的不善业。 那时，这些人中出现了一位慈氏菩萨的化身，当被问及原因时，他回答说这是断除杀生的功德，大家都这样做，因此这些人的种姓逐渐增长到二十岁。 之后，又依靠那位化身，断除了身的三种不善业、语的四种不善业、意的三种不善业。
English
From then on, they appear. Also, the three Buddhas, Vipashyin, Sikhin, and Vishvabhu, appeared before, and it is said that it is uncertain whether they will appear later. Therefore, do not think that they will only appear between the ages of eighty thousand and one hundred. Lord Amitayus and Vipashyin appeared when life expectancy was immeasurable. Pratyekabuddhas appear when there are no Buddhas in the world, and when the Shravakas are exhausted and the Buddha's teachings decline. From the time when people can live for immeasurable years to eighty thousand years, the previous Chakravartin kings, such as Jatasikhin, etc., have seven treasures, and from one continent to four continents in order, iron, copper, silver, and gold Chakravartin kings appear and do things according to their respective abilities. The four kings, based on the merit they accumulated in the past, possess the best and near-best seven treasures, wealth, and enjoyment, which are immeasurable. After that, the reason for the decrease in lifespan is that people engage in many non-virtuous deeds, and their merit decreases. From eighty thousand years to seventy thousand years, sixty thousand years, twenty thousand years, one thousand and one hundred years, and ten years, life expectancy, enjoyment, complexion, light, and strength will decrease. At that time, the fault of engaging in reversed good and evil deeds greatly increases, the weapon kalpa lasts for seven days, the disease kalpa lasts for seven months and seven days, and similarly, the famine kalpa lasts for seven years, seven months, and seven days, etc., and people suffer and most of them die. From the perspective of the Bodhisattva grounds, when life expectancy decreases to thirty years, famine occurs, at twenty years, disease occurs, and at ten years, weapon kalpa occurs, etc., according to the views of our own school. Thus, when human beings are on the verge of extinction, some who are diligent in virtue enter the mountains and caves, etc., and live on water for seven days. When they come to the village and meet each other, they talk about their past mistakes and strive to abandon the non-virtuous deeds in their respective continuums. At that time, among these people, an incarnation of Maitreya Bodhisattva appears. When asked for the reason, he replies that it is the merit of abandoning killing. Everyone does this, so the lineage of these people gradually increases to twenty years. Later, relying on that incarnation, they abandoned the three non-virtuous deeds of the body, the four non-virtuous deeds of speech, and the three of mind.
Chinese
通过将违背人性的欲望和非正法的贪执这三种错谬合而为一，从而断除剩余的九种颠倒。通过遵循纯净人道的规范的功德，寿命逐渐增长到八万岁。福德和受用等也随之增长。像这样的十八次增减是一个中间阶段。最初的衰减时期和中间阶段结束时的最初增长衰减时期非常漫长，因此也被称为最初的长时期和最后的长时期。如果将此解释为最初的短时期，则会有很多错误。如此，在劫存在期间，世间会出现福德和非福德等各种善与非善，以及四种出生方式、六道众生、年月时日等，由能取和所取所产生的无数错觉。其中四种入胎方式是：普通众生不知道入胎、安住、出生这三种情况；菩萨们知道这三种情况；声闻和独觉知道入胎和安住两种情况，但不知道出生；转轮王们知道入胎，但不知道安住和出生。另一种观点认为，声闻和转轮王相同，也就是说，菩萨和转轮王们不知道入胎，但知道安住和出生。此外，关于四大部洲的人和三界天等的情况，由于文字繁琐，此处不作详细阐述，请参考广释。此外，直至轭木持（Gnya' shing 'dzin）之前，没有日月。轮回的一切法，色的极限是极微尘，时间的极限是刹那，名称的极限是文字。其中，七个极微尘组成一个微尘。然后依次变化，计算为铁、水、兔、羊、牛，直至阳光中的尘埃。七个阳光中的尘埃组成一个虱子。再次计算其变化，虱子、麦粒、手指中间的关节依次变化计算。二十四个指节为一肘，四个肘为一张弓，五百张弓为一呼声。从村庄到五呼声之外是寺庙，村庄尽头的半呼声之外是边地。此外，八呼声为一由旬。其他在一些地志中有所记载。所谓中国式的里，就是一百张弓。
English
By combining the three errors of desires that go against human nature and non-dharmic attachments, the remaining nine inversions are eliminated. Through the merit of practicing the pure human way, the lifespan gradually increases to eighty thousand years. Merit and enjoyment also increase accordingly. Such eighteen increases and decreases are an intermediate period. The initial period of decline and the initial period of increase and decline at the end of the intermediate period are very long, so they are also known as the initial long period and the final long period. It would be a mistake to interpret this as the initial short period. Thus, during the duration of a kalpa, various good and non-good things such as merit and non-merit will appear in the world, as well as the four modes of birth, the six realms of beings, years, months, days, and times, and countless illusions arising from the grasped and the grasper. Among them, the four ways of entering the womb are: ordinary beings do not know the three aspects of entering, abiding, and emerging from the womb; Bodhisattvas know all three; Hearers and Solitary Realizers know the two aspects of entering and abiding, but not emerging; Universal Monarchs know entering, but not abiding or emerging. Another view holds that Hearers and Universal Monarchs are the same, that is, Bodhisattvas and Universal Monarchs do not know entering, but know abiding and emerging. Furthermore, regarding the circumstances of the people of the four continents and the three realms of gods, etc., due to the complexity of the text, they are not elaborated upon here; please refer to the extensive commentary. Furthermore, there are no sun or moon up to Gnya' shing 'dzin. All phenomena of samsara, the limit of form is the subtle particle, the limit of time is the moment, and the limit of name is the letter. Among them, seven subtle particles make up one atom. Then, they change sequentially, counted as iron, water, rabbit, sheep, cow, up to the dust in sunlight. Seven dusts in sunlight make up a louse. Recalculating its changes, the louse, grain of barley, and the joints of the middle finger are calculated sequentially. Twenty-four finger joints are one cubit, four cubits are one bow-length, five hundred bow-lengths are one "calling distance". Five "calling distances" beyond the village is a monastery, and half a "calling distance" beyond the end of the village is the borderland. Furthermore, eight "calling distances" are one yojana. Others are recorded in some gazetteers. The so-called Chinese mile is one hundred bow-lengths.