Chinese
同样，十方一切都是没有边际的。它们的形状和大小是不确定的。在《华严经》中说：有些佛土在头顶上，有些在其他地方。有些是圆形的，有些是三角形的。有些在各个方向上是正方形的。中间有宝珠，轮有八个分支。一切都以业的海洋的形式描绘。通过其他各种各样的幻化，佛土的海洋显示佛陀。如是说。有些佛土的海洋，像金刚一样坚不可摧。有些是光芒的自性，恒常且不可捉摸，光芒从中产生。如是说。第二，劫的自性有三种：小劫、中劫和大劫。第一种是：当寿命三十岁时，发生饥荒；二十岁时，发生疾病；十岁时，发生刀兵，小劫就会发生。饥荒持续七年、七个月、七天。疾病持续七个月、七天。刀兵持续七天。依次，财富、身体和生命都会衰退。由于这些灾难在每个中劫之间发生，所以称为小劫。如果向僧团讲法、供养食物，向僧人施药，向僧团供养一颗诃梨勒果，并戒杀生且劝他人戒杀，那么依次可以从三个小劫中解脱。中劫是：从寿命无量岁到十岁，这是长劫之初。从十岁到八万岁，这是长劫。从十岁到八万岁，然后回到十岁，这是弯曲劫。像这样的有十八个。再次，从十岁增长到八万岁是长劫之初，这些时间是相同的。称为二十小劫，是中劫。世界就存在于此期间。据说，最初每百年减少一岁，在弯曲劫中，每百年增加五十岁和减少五十岁，最后每百年增加一岁。现在是长劫之初。因为贤劫千佛中只有四佛出世。八十个中劫是一个大劫。这是就人类而言的世界。在其他世界中是不确定的。人类的劫是安乐的。
English
Likewise, all of the ten directions are without limit. Their shapes and sizes are uncertain. As it says in the Avatamsaka Sutra: Some buddhafields are on the crown of the head, some are in other places. Some are round, some are triangular. Some of them are square in each direction. There are jewels in the middle, and wheels with eight branches. Everything is depicted in the form of an ocean of karma. Through various other kinds of illusions, the ocean of buddhafields shows the Buddha. Thus it is said. Some oceans of buddhafields are indestructible like a vajra. Some are the nature of light, constant and ungraspable, light arises from them. Thus it is said. Second, the nature of kalpas is threefold: minor kalpas, intermediate kalpas, and major kalpas. The first is: When the lifespan is thirty years, famine occurs; at twenty years, disease occurs; at ten years, weapons occur, and minor kalpas arise. Famine lasts for seven years, seven months, and seven days. Disease lasts for seven months and seven days. Weapons last for seven days. In sequence, wealth, body, and life decline. Since these disasters occur between each intermediate kalpa, they are called minor kalpas. If one teaches the Dharma to the Sangha, offers alms, gives medicine to monks, offers even a single haritaki fruit to the Sangha, and abandons killing and encourages others to abandon killing, then one can be liberated from the three minor kalpas in sequence. The intermediate kalpa is: From a lifespan of immeasurable years to ten years, this is the beginning of a long kalpa. From ten years to eighty thousand years, this is a long kalpa. From ten years to eighty thousand years, and then back to ten years, this is a curved kalpa. There are eighteen such kalpas. Again, increasing from ten years to eighty thousand years is the beginning of a long kalpa, and these times are the same. These are called twenty minor kalpas, which is an intermediate kalpa. The world exists during this time. It is said that initially, one year decreases every hundred years, and in the curved kalpas, fifty years increase and fifty years decrease every hundred years, and finally, one year increases every hundred years. Now is the beginning of a long kalpa. Because only four Buddhas have appeared out of the thousand Buddhas of the Fortunate Aeon. Eighty intermediate kalpas are one major kalpa. This is in terms of the human world. In other world realms, it is uncertain. The kalpa of humans is blissful.
Chinese
在具足的刹那间，宣说了佛土的功德。又，劫分为二：佛不出现的黑暗劫，以及佛出现的明灯劫。而且，在这个贤劫之后，有六十五个大劫佛不会出现。在那之后，有一个名为剧烈大劫的时期，会出现一万个佛。在那之后，有八十个劫佛不会出现。在那之后，有一个名为星辰般的劫，会出现八万个佛。在那之后，有三百年劫佛不会出现。然后，有一个名为功德庄严的大劫，会出现八万四千个佛。如是说。在一个大劫中，仅仅安住的期间就有二十个劫在增长，并且直到八万之间都不会出现，因为众生们的厌离心小，所以所化之机不会改变。从八万到一百之间会出现，但在那之下也不会出现，因为众生们的五浊过于强烈，所以所化之机不会成熟。那时，寿命的浊世是寿命衰减，时代的浊世是受用衰减，烦恼和见解的浊世是善根衰减，众生的浊世是色身和疾病等使身体衰减。又，由于所化之机的缘故，在世间有一个名为拇指的时期，在拇指大小的人们之中，在寿命十岁的时候，有一个名为星辰欢喜的佛会出现。信仰是非常难以产生的，积累资粮也很困难，而且成为所化之器的很少。为了利益众生的转轮王和独觉会增长，并且也宣说了佛不出现的时期也会出现。第四个共同要义是为了生起出离心，要知道有漏皆苦。所有不净的痛苦都是刹那的，并且最终因为无常的缘故，以认识来理解是痛苦的。经中说：一切和合事物皆是刹那，没有常住的事物。龙树说：大地和须弥山，海洋和七个太阳，被燃烧。
English
In a single moment of possessing, the qualities of the Buddha-field are explained. Also, there are two types of kalpas: the dark kalpa when Buddhas do not appear, and the lamp kalpa when Buddhas appear. Moreover, after this good kalpa, there will be sixty-five great kalpas during which Buddhas will not appear. After that, there will be a period called the intense great kalpa, during which one hundred thousand Buddhas will appear. After that, there will be eighty kalpas during which Buddhas will not appear. After that, there will be a kalpa like stars, during which eighty thousand Buddhas will appear. After that, there will be three hundred kalpas during which Buddhas will not appear. Then, there will be a great kalpa called the array of qualities, during which eighty-four thousand Buddhas will appear. Thus it is said. In one great kalpa, even during the period of mere abiding, there are twenty kalpas of increase, and they do not appear until eighty thousand, because sentient beings have little renunciation, so the objects to be tamed do not change. From eighty thousand to one hundred they appear, but below that they do not appear, because the five degenerations of sentient beings are too strong, so the objects to be tamed do not ripen. At that time, the degeneration of life is the decline of lifespan, the degeneration of time is the decline of resources, the degeneration of afflictions and views is the decline of roots of virtue, and the degeneration of sentient beings is the decline of the body due to form and disease, etc. Also, due to the power of the objects to be tamed, in the world there is a period called thumb-sized, among people the size of a thumb, when the lifespan is ten years, a Buddha called Star Joy will appear. Faith is very difficult to arise, accumulating merit is also difficult, and those who become vessels to be tamed are few. The wheel-turning kings and solitary Buddhas who benefit sentient beings will increase, and it is also said that times when Buddhas do not appear will also occur. The fourth general meaning is to generate the mind of renunciation, one should know that all contaminated things are suffering. All impure sufferings are momentary, and ultimately, due to impermanence, understanding with perception is suffering. The sutra says: All compounded things are momentary; where is there anything that does not cease? Nagarjuna says: The earth and Mount Meru, the ocean and seven suns, are burned.
Chinese
对于某些有情众生来说，如果连残余都无法留下，那又何必说非常弱小的呢？如是说。五道众生，无论有多少，都因有漏之业，如轮子般在轮回中旋转，广为嬉戏。如《广大游舞经》所说：只要无明控制着众生，天、人、恶趣这三处，就在五道中不断轮回，犹如陶工的轮盘。又如马鸣菩萨的《除忧经》所说：如果不能证悟清净的境界，逃离也无处可去，这样的众生是不存在的。一次又一次地从地狱中，饮用沸腾的铜汁，比大海中的水还要多，也无法衡量。变成狗和猪后，所吃的不净之物，比须弥山还要多。与亲友分离的那些众生，无论哪一个，眼泪的滴落，大海也无法容纳。为了互相争斗，所砍下的头颅，如果舍弃并如此看待，比梵天世界还要多。如是说。从无始以来，轮回中经历了无数的痛苦，现在仍然贪恋轮回的安乐果报，如果没有生起出离心，现在将要无止境地感受痛苦。如《亲友书》所说：各自饮用的母乳比四大海还要多，但仍然被各自的业力牵引，在轮回中，还要遭受更多更大的痛苦。如是说。高处的诸天和人类，当福报增长耗尽时，又会堕入恶趣，这是变异之苦。如龙树菩萨所说：从天界堕落之后，如果没有丝毫的善根剩余，那么就会不由自主地堕入饿鬼道，或者任何一个地狱。如是说。欲界的天人和人类，难以忍受痛苦之苦。人类的生老病死等八苦显而易见，欲界的天人将要死亡时，会出现五种死相，持续七天。被龙擒拿
English
For some sentient beings, if even remnants cannot remain, then what need is there to speak of the extremely weak? Thus it is said. The sentient beings of the five realms, no matter how many, revolve in samsara like a wheel due to contaminated karma, extensively playing. As the "Extensive Play Sutra" says: As long as ignorance controls beings, the three places of gods, humans, and evil destinies, revolve in the five realms, like a potter's wheel. Also, as Ashvaghosa's "Eliminating Sorrow Sutra" says: If one cannot realize the pure realms, there is nowhere to escape by fleeing, such sentient beings do not exist anywhere. Again and again from hell, drinking molten copper, more than the water in the ocean, its measure cannot be found. Having become dogs and pigs, the impure things eaten are far more than Mount Sumeru. Those sentient beings separated from dear friends, whichever one, the drops of tears cannot be contained by the ocean. For the sake of fighting each other, the heads that have been cut off, if abandoned and seen in this way, are more than even the Brahma world. Thus it is said. From beginningless time, having experienced countless sufferings in samsara, and still clinging to the happiness and fruits of samsara, if the mind of renunciation has not arisen, then endless suffering will now be experienced. As the "Letter to a Friend" says: Each one has drunk more breast milk than the four great oceans, but still being led by their respective karmas, in samsara, they will fall into even greater and more numerous sufferings. Thus it is said. The gods and humans of the higher realms, when the increase of merit is exhausted, will again go to the evil destinies, which is the suffering of change. As Nagarjuna says: Having fallen from the world of the gods, if there is not even a little remainder of virtue, then one will involuntarily go to the preta realm, or any of the hells. Thus it is said. The gods and humans of the desire realm have sufferings of suffering that are difficult to bear. The sufferings of humans, such as birth, old age, sickness, and death, are obvious, and when the gods of the desire realm are about to die, five signs of death appear, lasting for seven divine days. Carried away by Garuda
Chinese
或者，就像在大海中央沉没的船只一样的痛苦。龙树菩萨说：身体的颜色变得难看，不喜欢座位，花环陈旧，衣服上有污垢，身体上出现前所未有的痛苦。天界死亡转移的预兆有五种，在天界居住的天人们身上出现，地上的人们将要死亡，与预示死亡的征兆相同。如此说。色界和无色界的天人们也有变异的痛苦。禅定之火多次地燃烧烦恼的丛林，却未曾舍弃我执的炽热，如雨水滋润般，欲望更加增长。如是说。勇士说：你背离教义，愚昧之人，即使到达有顶天，也仍然会造就痛苦。如此说。三恶道的众生，无法忍受痛苦之苦，以上已经说过。因此，无论投生于轮回的何处，都没有获得安乐的机会。至尊慈氏说：不净之物没有香味，五趣之中没有安乐。以这样的方式，应当对一切轮回生起厌离心。如此说。第二个总义，关于世间和出世间的安立，有三点：世间和出世间的差别，宗派是否转变心意的差别，以及不了义和了义的差别。第一点，《十经》中说：已出世间和世间，宣说了二种次第。以及《虚空边际经》中说：出世间和世间的，见解的差别不可思议，事物与光明智慧相结合。因此，有三点：从界限、词义、原因和本体的角度安立。前者有两种：从见解之因的角度安立，见解证悟人无我及以上是出世间，与此相反则是世间。也就是说，外道以下是世间，烦恼以上是出世间。从果的角度安立，烦恼一次返回的补特伽罗以下是世间，获得阿罗汉果位则是出世间。
English
Or, there is suffering like a ship sinking in the middle of the ocean. Nagarjuna said: 'The body's color becomes unsightly, dislike for the seat, old flower garlands, stains on clothes, and on the body, unprecedented suffering arises.' The five early signs of death and transference in the heavens occur to the gods residing in the heavenly realms. The deaths of people on earth are similar to the signs that herald death. So it is said. The gods of the Form Realm and Formless Realm also have the suffering of change. The fire of meditation repeatedly burns the thickets of afflictions, but without abandoning the heat of self-grasping, desire increases greatly, like moisture from rain. ' So it is said. The Hero said: 'Those who turn away from your teachings, the ignorant ones, even if they go to the peak of existence, will still create suffering.' So it is said. The beings of the three lower realms cannot bear the suffering of suffering, as has been said above. Therefore, no matter where one is born in samsara, there is no opportunity for happiness. The Venerable Maitreya said: 'There is no fragrance in impurity, there is no happiness in the five realms.' In this way, one should develop renunciation from all of samsara. So it is said. The second general topic, the establishment of mundane and supramundane, has three aspects: the difference between mundane and supramundane, the difference between whether or not philosophical tenets transform the mind, and the difference between provisional and definitive meanings. The first is that in the 'Ten Sutras' it says: 'The mundane and the supramundane, two levels of vehicle are taught.' And in the 'Sky-like Limitless Sutra' it says: 'The difference in views between the supramundane and the mundane is inconceivable; phenomena are combined with clear light wisdom.' Therefore, there are three aspects: established from the perspective of boundary, definition, reason, and essence. The former has two aspects: established from the perspective of the cause of views, the view that realizes the selflessness of persons and above is supramundane, and the opposite is mundane. That is to say, those below the non-Buddhists are mundane, and those above the afflictions are supramundane. Established from the perspective of result, those below the person who returns once due to afflictions are mundane, and attaining the state of Arhat is supramundane.