English
Those are: Outside is the Cakravāla Mountain. The seven are gold, that is iron. Mount Meru is the nature of four jewels. As it is said: The east is silver white, the south is lapis lazuli blue, the west is red lotus red, the north is Ekani yellow. The sky color of the four continents is also the same. The shape is Mount Meru is square, surrounded by seven square mountains, and outside is the iron fence round. The measurement of the height up and down is: The mountain sinks eighty thousand yojanas in the water, and the other mountains and continents are also the same. Mount Meru rises eighty thousand yojanas above the water, so it is one hundred and sixty thousand yojanas. Gold and iron are the eighth layer. Halve each horizontally, the distance between Yugandhara Mountain and the Iron Fence Mountain is as above. Forty thousand yojanas, twenty thousand yojanas, ten thousand yojanas, five thousand yojanas, two thousand five hundred yojanas, two thousand yojanas, two hundred and fifty yojanas, and three hundred and fifty yojanas high. Also, it is a hundred thousand yojanas steep. From the water's edge upwards, each is equal to its own horizontal, from eighty-four thousand to three hundred and fifty. Between the seven mountains are the Playful Seas, from the surrounding to the Iron Fence Mountain is the Outer Sea. As it is said in the sutra: Those between are the seven Playful Seas. The first is one hundred thousand yojanas. Its inside is the Great Sea. Its surface is three times. The other Playful Seas are halved each. The remainder is the Outer Great Sea. It is three hundred and thirty-two thousand yojanas. As it is said. The seven have eight qualities, as it is said in the Abhidharmakośa: Water is cold and fragrant, soft and clear without stain, drinking does not harm the throat, is beneficial to the stomach and fully fills. As it is said. One is with hot springs, which is not for people to enjoy, but for animals to enjoy. The substance of the continents is earth, the color is wheat color, the Vajra Throne is said to be yellow. The shapes are: The south is a half-moon shape, the west is round, the north is square, the east is crescent-shaped. The appearances of the people of those continents are also the same as the shapes. The measurements are: The surface of Jambudvipa, the large three, are two thousand yojanas and two thousand yojanas, and the small ones are one-half and one-quarter. The large three of Videha are the same as the previous two, and the small ones are three hundred and fifty, and the circumference of Aparagodānīya in the west is eight thousand five hundred yojanas, and the water width is one thousand yojanas.
Chinese
也是三个。每一面声音不悦耳的地方，有二千由旬二千由旬，周围有八千由旬。那些洲就像谷堆一样。下面四个很大，下面尺寸的说明是没有的。八个小洲是身和胜身，声音不悦耳和声音不悦耳的伴侣，拂和另一个拂，有轭的和通往殊胜道的。这些，最初两个在东和西。第二个两个在北方的东和西。第三个两个在南方的西和东。第四个两个在西方的西和东。依次是这样。那些的尺寸和，各洲之间的距离和，从洲到铁围山和金山的距离的尺寸是没有说明的。须弥山和那些洲上，天和人的众生如何安住已经说过了。第二，坏灭的方式有两种，有情坏灭和器坏灭两种。第一种是，从无间地狱没有留下一个众生，从地狱全部转移，饿鬼和，畜生和，四大洲等等的人们和，从四种姓到他化自在天之间和，到大梵天之间依次坏灭和转移。那有十九中劫。第二种是器坏灭是一个中劫，那也是这样，比如现在这个太阳，比这个太阳热四倍的太阳从两个到六个之间，比那个热七倍的次第一样。草木森林和大小莲花池和，大小河流和，不热海和，外海的剩余部分和，没有剩余部分和，所依靠的山和，各洲被烧毁，从第一禅以下没有剩余，火自身也和容器一起消失。这样每一个大劫，火一次次坏灭，到大梵天的寿命是十六中劫。火的坏灭七次之后从第二禅产生水，第二禅以下像之前一样消除。那样水一次坏灭的大劫是八个。光明的寿命是大劫八个。火七次坏灭之后，水一次坏灭，水七次过去之后，又火一次坏灭，从那之后从第三禅产生风，第三禅以下全部摧毁，火
English
Also three. Each side of the unpleasant sound place has two thousand yojanas, two thousand yojanas, and a circumference of eight thousand yojanas. Those continents are like piles of grain. The bottom four are very large, and there is no explanation of the size of the bottom. The eight subcontinents are Body and Superior Body, Unpleasant Sound and the companion of Unpleasant Sound, Whisk and another Whisk, Yoked and the Path to Excellence. These, the first two are in the east and west. The second two are in the east and west of the north. The third two are in the west and east of the south. The fourth two are in the west and east of the west. The order is like this. The size of those and, the distance between the continents and, the size of the distance from the continent to the iron fence mountain and the golden mountain is not explained. On Mount Meru and those continents, how the beings of gods and humans dwell has already been said. Second, there are two ways of destruction, the destruction of sentient beings and the destruction of vessels. The first is, from the Avici Hell, not a single sentient being is left, from the hells all are transferred, hungry ghosts and, animals and, the people of the four continents and so on and, from the four castes to the Paranirmitavasavartin and, to the Great Brahma, gradually destroyed and transferred. That has nineteen intermediate kalpas. The second is that the destruction of vessels is one intermediate kalpa, and that is also like this, for example, the sun now, the sun that is four times hotter than this sun is between two and six, and the order of being seven times hotter than that is the same. Grasses, forests, and large and small lotus ponds and, large and small rivers and, Anavatapta Lake and, the remainder of the outer sea and, no remainder and, the mountains on which they depend and, the continents are burned, from the first dhyana downwards there is no remainder, and the fire itself also disappears together with the container. Thus, for each great kalpa, fire destroys once, and the life of the Great Brahma is sixteen intermediate kalpas. After the destruction of fire seven times, water arises from the second dhyana, and the second dhyana downwards is eliminated as before. Thus, the great kalpa in which water destroys once is eight. The life of Clear Light is eight great kalpas. After fire has destroyed seven times, water destroys once, and after water has passed seven times, fire destroys once again, and from then on wind arises from the third dhyana, and everything below the third is destroyed, fire
Chinese
七十六次被水毁灭七次，被风毁灭一次。论藏中说：七次火和一次水，这样经过七次水之后，七次火之后，最后被风毁灭。这样说。被风毁灭之间，有六十四个大劫，称为一个大恐怖轮。由此，在贤劫时有六十四个大劫。之后又是火毁灭等等，没有止境。现在的这个世界是被风毁灭之后的状态。据说如此。第二禅有寻伺如火一般的过失，第三禅有喜乐如水一般的过失，第四禅有出入息如风一般的过失。因此，器世界也依次被火、水、风毁灭。在第四禅的境界，没有寻伺二者，没有出入息二者，没有心喜不喜二者，因为远离了禅定的八种过失。虽然这些不会毁灭，但是无常，因为那无量宫，连同有情一起生灭。因此，神出生时，连同无量宫一起产生，死亡时也一起毁灭。这样，器世界毁灭有二十中劫，每次毁灭之后，会出现除了天空之外一无所有的空虚二十中劫。第四，世界形成的规律有两种：器世界形成和有情形成。第一种是，火毁灭先发生，从第二禅像云降到地上一样，形成梵天世界。同样，无诤也依次形成。水和风毁灭时，第二和第三天空也是如此。之后，依赖于基础的是，共同业力的风升起，交合风形成轮，具有金精的云降下雨，水和风搅动，形成金轮。之后，又说具有界门，从具有多种珍宝种子的云中降下雨。上面的水和风搅动，由此第一有情是须弥山百亿，第二有情是七金山百亿，第三有情是四大部洲小洲周围铁围山等百亿。
English
Seventy-six times destroyed by water seven times, destroyed by wind once. The Treasury says: Seven times fire and one time water, thus after seven times water, after seven times fire, finally destroyed by wind. So it is said. Between the destructions by wind, there are sixty-four great kalpas, called one great wheel of terror. From this, in the Bhadrakalpa there are sixty-four great kalpas. After that, there is fire destruction and so on, without end. This present world is the state after being destroyed by wind. So it is said. The second dhyana has the fault of investigation like fire, the third dhyana has the fault of joy and happiness like water, and the fourth dhyana has the fault of exhalation and inhalation like wind. Therefore, the container world is also destroyed in order by fire, water, and wind. In the realm of the fourth dhyana, there is no investigation, no exhalation and inhalation, no joy or displeasure, because it is free from the eight faults of dhyana. Although these do not perish, they are impermanent, because that immeasurable palace, together with sentient beings, arises and ceases. Therefore, when the god is born, he arises together with the immeasurable palace, and when he dies, he also perishes together. Thus, the destruction of the container world is twenty intermediate kalpas, and after each destruction, there will be twenty intermediate kalpas of emptiness where there is nothing but the sky. Fourth, there are two ways in which the world is formed: the formation of the container world and the formation of sentient beings. The first is that fire destruction occurs first, and from the second dhyana, like clouds descending to the earth, the Brahma world is formed. Similarly, the No-quarrel also forms in order. When water and wind destroy, the second and third skies are also the same. After that, what depends on the foundation is that the wind of common karma rises, the copulation wind forms a wheel, and the clouds with golden essence rain, and the water and wind stir, forming a golden wheel. After that, it is also said to have a gate of realms, and rain falls from the clouds with seeds of many jewels. The water above and the wind stir, and thus the first sentient being is Mount Sumeru, one hundred billion, the second sentient being is the seven golden mountains, one hundred billion, and the third sentient being is the four continents, small continents, surrounding iron mountains, etc., one hundred billion.
Chinese
百劫已成。其间有一中劫。其后众生形成是，由光音天之天人寿尽业尽者一，生于大梵天之宫殿。名曰天童，心生厌倦，心想若有一友伴则好。童与势相伴。然彼亦以为是其业所生，后世间充满众生，或以为是我所造。此乃邪见之始。被称为世间之祖。其后从欲界天至四大天王，再后乃无想天、牛施天、广果天，最后于南赡部洲产生众生。其后产生旁生、饿鬼、地狱众生。于无间地狱一生众生，形成之终结，安住之初，以及寿命八万岁者四时相同。如是，一个世界称为三千大千世界。如《俱舍论》云：四大洲及日月，梵天世界千为一，此为初千世界，中间世界亦如是，彼千复为三千界，同时世界出现也。如是。初千世界为一铁围山所围绕，二千世界亦为一铁围山所围绕，三千世界则为与梵天世界相等之大轮围山所围绕。于此，世界之形成、安住、空劫同时进行。上下及方位之量为，从赡部洲至四大天王之间有四万由旬，从彼至极净光天之间有四万四千由旬，从极净光天至色究竟天之间有六十八万由旬。如《俱舍论》云：或说离贪等同须弥山顶，或说离贪为彼二倍，他人说二倍二倍增，又有人说，初禅等四禅，四大洲与须弥山，以及小千大千等，二千三千依次等同。又有人说，初禅等，依次与三千等同，四禅则说为无边无际。世界即如是。
English
The hundred aeons have been completed. There is one intermediate aeon in between. Then, the formation of sentient beings is as follows: One who, as a god of the Ābhāsvara heavens, has exhausted his life and karma, is born in the palace of the Great Brahma. He is called the "Heavenly Child," and feeling lonely, he thinks it would be good to have a companion. The Child is accompanied by Power. However, he also thinks that it is born from his karma, and later, when the world is filled with sentient beings, he thinks, "I created it." This is the beginning of wrong views. He is known as the ancestor of the world. Thereafter, from the Desire Realm to the Four Great Kings, and then the Non-Perception Heaven, the Cow-Practicing Heaven, the Vast Fruit Heaven, and finally sentient beings arise in Jambudvipa. After that, animals, pretas, and hell beings arise. When one being is born in Avīci Hell, the end of formation, the beginning of abiding, and the four times when the lifespan is eighty thousand years are the same. Thus, one world is called a three-thousand great-thousand world. As the Abhidharmakośa says: "Four continents and the sun and moon, a thousand Brahma worlds are one. This is considered the first thousand worlds, the intermediate world is also like that, those thousand are again three thousand realms, at the same time the world appears." Like that. The first thousand worlds are surrounded by one iron mountain, the two thousand worlds are also surrounded by one iron mountain, and the three thousand worlds are surrounded by a great wheel-enclosing mountain equal to the Brahma world. Here, the formation, abiding, and destruction of the world take place simultaneously. The measurement of above, below, and directions is: from Jambudvipa to the Four Great Kings there are forty thousand yojanas, from there to the Extremely Pure Light Heaven there are forty-four thousand yojanas, and from the Extremely Pure Light Heaven to Akanishta there are six hundred eighty thousand yojanas. As the Abhidharmakośa says: "Some say that the detachment is equal to the summit of Mount Meru, or that the detachment is twice that, others say it increases by two times two times, and some say that the first dhyana and the four dhyanas, the four continents and Mount Meru, as well as the small thousand great thousand etc., are equal in order of two thousand three thousand. And some say that the first dhyana etc., are equal to three thousand in order, and the fourth dhyana is said to be boundless. The world is as it is."