Chinese
中等和下等劫的风，使上等界中形成须弥山王，中等界形成七金山，下等界形成外围铁围山，以及四大洲和附属小洲等。从这四大洲的世界开始，形成三千大千世界。《俱舍论》中说：“四大洲与日月，须弥山及欲天，梵天世界一千，千为初禅之总。此千复千为二，中千世界如是成。此千复千为三，三千大千世界。”如是所说，须弥山顶有三十三天之所，其上超越了斗战天等四欲天。其上是有色界四禅所摄的十七处所。其中，初禅的小、中、大三者的范围与四大洲世界的尺度相等。同样，二禅的三处天界与初禅总持世界相等，三禅的三处天界与二禅中千世界相等，四禅的各自生处和其他三处与三千大千世界相等。五净居天的处所广大无边，如虚空中星辰般分布。四无色处的所依也于大布置的世界布置篇中说，从色界向上超越，安住于虚空。共同的经论中说：“无色界无处所。”又说：“无色界何处死，彼处名蕴安住。”因此认为在何处死亡，就在何处安住，没有另外的处所。像这样，关于三界的分类也说了许多。如此，在十方无边无际的世界中，也有欲界二十处，色界十七处，四无色处等无量处所。其中，声闻乘的经论中说，在所有直接的方向上分布安住，大乘的经论中说，如同在直接的方向上分布安住一样，也遍布上下所有方向。器世界形成之后，依赖于它的有情众生也形成的次第。此外，虚空中星宿的轮转，以及地上四季
English
The winds of the middle and lower kalpas caused the formation of Mount Sumeru in the upper realm, the seven golden mountains in the middle realm, and the iron fence surrounding the outer realm in the lower realm, along with the four continents and their subcontinents. From this world of the four continents, the three thousand great thousand worlds are formed. As stated in the Abhidharmakośa: "The four continents, the sun and moon, Mount Sumeru, and the desire gods, one thousand Brahma worlds, a thousand is considered the general of the first dhyana. This thousand times a thousand is the second, the middle thousand world is thus formed. This thousand times a thousand is the third, the three thousand great thousand worlds." As it is said, above the thirty-three heavens on the summit of Mount Sumeru are the four desire realms, such as the Contentment Heaven. Above that are the seventeen abodes gathered by the four dhyanas of the form realm. Among them, the extent of the small, medium, and large of the first dhyana is equal to the measure of the world of the four continents. Similarly, the three abodes of the second dhyana are equal to the first thousandfold world, the three abodes of the third dhyana are equal to the second thousandfold world, and the abodes of the fourth dhyana, the individual birthplaces and the other three, are equal to each of the great thousandfold worlds. The abodes of the five Pure Abodes are immeasurable in extent, residing like stars scattered in the sky. The support of the four formless realms is also described in the chapter on the great arrangement of the world, saying that they reside in the sky, rising above the form realm. Common scriptures say, "The formless realm has no abode." And, "Where does one die in the formless realm? In that place, the four aggregates of name abide." Therefore, it is believed that one abides where one dies, and there is no separate abode. In this way, much has been said about the classification of the three realms. Thus, in all the infinite and boundless realms of the ten directions, there are also twenty abodes in the desire realm, seventeen abodes in the form realm, four formless realms, and so on, which are said to be infinite. Among these, the scriptures of the Śrāvakayāna say that they are distributed and abide in all direct directions, and the scriptures of the Mahāyāna say that, just as they are distributed and abide in direct directions, they also pervade all directions above and below. After the vessel world is formed, the sentient beings who depend on it also form in sequence. Furthermore, the rotation of the constellations in the sky, and the four seasons on earth
Chinese
的运转方式。虽然广泛讲述了四部划分土地的方法等，但因为智者们大多都在，似乎各自心中都有数，所以就讲到这里。第四，世间习俗的规范是：将执取的蕴聚执着为清净等，并由羞耻心所驱使，使身语的行为符合规矩，这被称为贤善之人或高尚之人，与此相反的则被称为恶劣之人或卑贱之人。如《习俗论·圣者之庄严》中所说：“应尊敬者善加尊敬，对于无依无靠者格外慈爱，不忘恩情，这是圣者们的行为。舍弃羞耻心的生活，与罪恶混杂的享受，以及欺骗朋友而获得的权势，圣者宁愿选择死亡。”又说：“恶劣之人喜欢罪恶，受了恩惠也不图报，像对待仇敌一样舍弃羞耻心，为了自己的利益什么都做。”等等。在《分别小品》中说：“对于三宝生起不疲倦的信心，真实地寻求圣法，精通地学习优秀的论典，无论做什么都要适度和有节制，不要贪图被委任的工作，眼睛要往高处看，追随前辈们的脚步，报答过去、现在、未来三世父母的恩情，兄弟和家族内部要和睦相处，依次尊敬长辈，友善地对待邻居，尽力帮助亲友的善知识，对于因政治关系而亲近或疏远的人，都要一视同仁，以精湛的技艺利益他人，将依靠的人置于恩德的庇护之下，阻止作恶的计谋，从而奠定国家安宁的基石，将一切事业都托付于佛法，以便来世子孙后代能够获得菩提的种子。”如是所说，即是十六条纯净的人道法则。此外，如《广大嬉戏》和《杂阿含经》的注释中所说，有六十四种技艺，以及“珍宝土地衣树木，马牛雌雄之鉴别。”等所说的八种鉴别方法等等。还有《养生滴露》和《遮罗迦王正法论》等世间的。
English
the way of its operation. Although the methods of dividing the land into four parts, etc., are widely discussed, since most of the wise ones are present, it seems that they all have them in their hearts, so I will talk about it up to this point. Fourth, the norms of worldly customs are: clinging to the aggregates of appropriation as pure, etc., and being driven by shame and embarrassment, making the actions of body and speech conform to the rules, which is called a virtuous person or a noble person, and the opposite is called a bad person or a lowly person. As it is said in "The Ornament of the Holy Ones, a Treatise on Customs": "Those who deserve respect should be well respected, and those who are helpless should be especially loved. Not forgetting kindness is the behavior of the holy ones. A life that abandons shame, enjoyment mixed with sin, and power obtained by deceiving friends, the holy ones would rather choose death." It also says: "Bad people like sin, and do not repay kindness when they receive it. They abandon shame as if it were an enemy, and do anything for their own benefit." etc. In the "Separate Minor Section" it says: "To generate unwavering faith in the Three Jewels, to truly seek the holy Dharma, to skillfully study excellent treatises, to be moderate and restrained in everything, not to be greedy for the work that is entrusted, to look high and follow in the footsteps of the predecessors, to repay the kindness of parents in the past, present, and future, to live in harmony within the brothers and family, to respect the elders in order, to treat the neighbors kindly, to help the virtuous teachers of relatives and friends with difficulties, to treat those who are close or distant due to political relations equally, to benefit others with exquisite skills, to place those who rely on you under the protection of kindness, to prevent evil schemes, thereby laying the foundation for the peace and tranquility of the country, and to entrust all undertakings to the Dharma, so that future generations can obtain the seeds of Bodhi." As it is said, these are the sixteen pure laws of human conduct. In addition, as it is said in the commentaries of "Extensive Play" and "Miscellaneous Agama Sutra", there are sixty-four arts, and the eight methods of discernment mentioned in "Precious land, clothing, trees, horses, cattle, male and female discernment." etc. There are also "Drops of Nourishment" and "Charaka King's Righteous Law Treatise" and other worldly [texts].
Tibetan
ག་རྟེན་ལུགས་ཀྱིབསྟན་བཅོས་རྣམས་ལས་རྒྱ་ཆེར་གསུངས་ཤིང་། མདོར་ན་འཇིག་རྟེན་ཕ་རོལ་དང་ལས་རྒྱུའབྲས་སྨིན་ཚུལ་ལ་ཡིད་ཆེས་པས་སྐྱེ་བོ་ཡ་རབས་ཀྱི་སྤྱོད་པ་བཟང་པོ་ལ་བརྟེན་པ་ནི། འདིདང་ཕྱི་མའི་དགེ་ལེགས་ཐམས་ཅད་ཀྱི་རྩ་བ་ཡིན་ཏེ། ཆེད་དུ་བརྗོད་པའི་ཚོམས་ལས། འཇིགརྟེན་པ་ཡི་ཡང་དག་ལྟ། །ཆེན་པོ་གང་ལ་ཡོད་གྱུར་པ། །དེ་ནི་ཚེ་རབས་སྟོང་དུ་ཡང་། །ངནའགྲོར་འགྲོ་བར་མི་འགྱུར་རོ། །ཞེས་མངོན་མཐོའ་རྒྱུ་གྲུང་པོར་གསུངས་ཤིང་། དེར་མ་ཟདབརྒྱུད་ནས་:བར་ཐར་པའི་རྟེན་དུ་འགྲོ་བའང་སྲིད་དེ། ཤེས་རབ་བརྒྱ་པ་ལས། མི་ཡི་ཆོས་ལུགས་ལེགས་སྤྱད་ན། །ལྷ་ཡུལ་བགྲོད་པ་ཐག་མི་རིང་། །ལྷ་དང་མི་ཡི་ཐེམ་སྐས་ལ། །འཛེགས་ན་ཐར་པ་གམ་ན་འདུག །ཅེས་གསུངས་པ་ལྟར་ལགས། ༈ གཉིས་པ་རྩ་བའི་ས་བཅད་གཉིས་པ་དེ་མཛེས་བྱེད་རྒྱན་དམ་པ་ལྷ་ཆོས་ཀྱི་ལོ་རྒྱུསལའང་། རྒྱལ་ཡུམ་ཤེར་ཕྱིན་གྱི་མདོ་ལ་བརྟེན་ནས་ཟབ་པ་དེ་ཁོ་ན་ཉིད་ཀྱི་གནས་ལུགས། སྡེ་བདུན་མངོན་པའི་མདོ་ལ་བརྟེན་ནས་རྒྱ་ཆེ་བ་ཕུང་ཁམས་སྐྱེ་མཆེད་ཀྱི་རྣམ་གཞག སྡེབཞི་འདུལ་བའི་ལུང་ལ་བརྟེན་ནས་ཕྲ་བ་ལས་འབྲས་ཀྱི་རྣམ་དབྱེ། བསྐལ་པ་བཟང་པོསོགས་ཀྱི་མདོ་ལ་བརྟེན་ནས་བསྐལ་བཟང་སངས་རྒྱས་ཀྱི་བྱོན་ཚུལ། སྙིང་རྗེ་པད་དཀརགྱི་མདོ་ལ་བརྟེན་ནས་རྣམ་དག་སྨོན་ལམ་གྱི་བཏབ་ཚུལ། རྒྱ་ཆེ་རོལ་པའི་མདོ་ལ་བརྟེནནས་སྟོན་པ་ཐུབ་པའི་དབང་པོའི་མཛད་པ། རྡོ་རྗེ་གཅོད་པ་དང་འབུམ་ཊིཀ་ལ་སོགས་པའིརྗེས་སུ་འབྲངས་ནས་བསྟན་པའི་གནས་ཚད་སོགས་མང་ཞིག་མཆིས་པ་ལས། གང་ལྟར་ ཞུས་ཀྱང་སྐབས་སུ་བབས་ཤིང་འབྲེལ་ཆགས་པར་འགྱུར་ལགས་ནའང་། ད་རེས་འདིརསྟོན་པ་སངས་རྒྱས་ཀྱི་བྱོན་ཚུལ། བསྟན་པ་དམ་ཆོས་ཀྱི་དར་ཚུལ། བསྟན་འཛིན་དགེ་འདུནགྱི་བྱོན་ཚུལ་གསུམ་དུ་བསྡུས་ནས་མདོ་ཙམ་ཞིག་སྙན་དུ་གསོལ་བར་བྱ་བ་ལས། དེའི་དངཔོ་སྟོན་པ་སངས་རྒྱས་ཀྱི་བྱོན་ཚུལ་ལ། འོ་སྐོལ་གྱི་སྟོན་པ་འདི་ངེས་དོན་ཡིན་ལུགས་ཀྱིདབང་དུ་བྱས་ན། ཐོག་མ་མེད་པའི་དུས་ནས་མངོན་པར་རྫོགས་པར་སངས་རྒྱས་ཏེ་ཆོསཉིད་འོད་གསལ་གྱི་ཞིང་ཁམས་སུ་སྐུ་དང་ཡེ་ཤེས་འདུ་འབྲལ་མེད་པའི་ངང་ལ། དུས་གསུམགྱི་སངས་རྒྱས་ཐམས་ཅད་དང་དགོངས་པ་རོ་གཅིག་ཏུ་བཞུགས་པ་ལས་མ་གཡོས་བཞིནདུ་སེམས་ཅན་རྣམས་ཀྱི་དོན་དུ་དེ་བཞིན་གཤེགས་པའི་རྣམ་པར་རོལ་པ་བསམ་གྱིས་མིཁྱབ་པར་སྣང་བས་གདུལ་བྱ་རྣམས་སོ་སོའ་སྐལ་བ་དང་འཚམས་པར་འདུལ་བར་མཛདཔ་སྟེ། རྡོ་རྗེ་སེམས་དཔའ་སྒྱུ་འ
Chinese
关于业果的教典中广为宣说，简而言之，相信来世和业因果报成熟的方式，从而依赖于善良贤士的行为，这是今生和来世一切善妙的根本。如《格言集》中所说：“对于世间人的正确见解，无论谁拥有，那他在千百世中，也不会堕入恶趣。” 这说明了获得善趣的因。不仅如此，通过这种方式，甚至有可能成为通往解脱的所依。如《百慧论》中所说：“如果善用人类的宗教，前往天界的路途并不遥远。在天人和人类的阶梯上，攀登的话，解脱就在眼前。” 如是所说。 其次，根本科判的第二部分，关于庄严妙饰的殊胜天法历史，也依赖于《圣母般若经》而阐述甚深之空性实相；依赖于《七部对法经》而阐述广大的蕴、界、处之分类；依赖于《四分律经》而阐述细微的业果差别；依赖于《贤劫经》等经典而阐述贤劫诸佛的降临方式；依赖于《悲华经》而阐述清净愿望的建立方式；依赖于《广大游戏经》而阐述导师释迦牟尼佛的事迹；追随《金刚经》和《十万颂》等论典，阐述教法的住世程度等等，内容非常丰富。无论如何
English
It is widely spoken about in the scriptures on karma and its effects. In short, believing in the next world and how karma ripens, and relying on the good conduct of virtuous people, is the root of all goodness in this and future lives. As it is said in the Compendium of Special Topics: "Whoever has the right view of the world, will not fall into the lower realms even in a thousand lifetimes." This explains the cause of attaining higher realms. Moreover, it is possible to become a basis for liberation through this. As it is said in the Hundred Wisdoms: "If one practices human dharma well, the path to the realm of the gods is not far. If one climbs the ladder of gods and humans, liberation is near." As it is said. Secondly, the second part of the fundamental outline, also in the history of the excellent divine Dharma that adorns beautifully, relies on the Sutra of the Mother Prajnaparamita to explain the profound reality of suchness; relies on the Sutra of the Seven Sections of Abhidharma to explain the vast classification of aggregates, elements, and sources; relies on the Vinaya Sutra of the Four Sections to explain the subtle differences of karma and its effects; relies on the Sutra of the Auspicious Aeon and others to explain the manner in which the Buddhas of the Auspicious Aeon appear; relies on the Sutra of the White Lotus of Compassion to explain how to establish pure aspirations; relies on the Sutra of Great Play to explain the deeds of the Teacher Shakyamuni Buddha; following the Vajra Cutter and the Hundred Thousand Commentaries, and so on, there are many explanations of the extent of the teachings. Anyway,