Chinese
一天称为“ཉིན་ཞག”，三十个“ཉིན་ཞག”为一个月份。在《俱舍论》中说：“冬天、中间和夏天，各两个半月的月份中，如果剩余半个月，智者应舍弃不足一日的零头。”因此，粗略计算，每两个月舍弃一个不足一日的零头，一年只有六个零头日。但如果仔细计算，会有十一个零头日。因此，将这十一个零头日包含在内的十二个月，算作一年。因此，包含十一个零头日的十二个“ཚེས་ཞག”的月份，与以三十个“ཉིན་ཞག”为一个月的十二个月，意义相同。所以，以“ཉིན་ཞག”计算的十二个月就是一年。虽然出现了六个不足一日的零头，但在年份的计算中不包括它们。说“六个不足一日的零头不算作一年”是错误的，因为如果不把六个不足一日的零头算作一年，就与承认包含零头日的十二个月为一年相矛盾，也与“包含不足日零头的十二个月为一年”的教证相违背。第三，关于太阳运行的开始和返回：在冬天人马座（དགུན་ར་བ་འགོ་ཅན།）（摩羯宫）月末，或冬月中旬，太阳开始返回（冬至），南方的日影从北方返回。从那以后，经过六个月零六天，太阳在夏天返回（夏至），北方的日影从南方返回。从今年的冬至到明年的冬至之间的两个返回点，是一年的长度，其中有三百六十个“ཉིན་ཞག”，七十一个“ཚེས་ཞག”。第四，关于昼夜长短相等的情况：从冬至开始，经过三个月零三天，春天昼夜相等。从夏至开始，经过同样的时间，秋天昼夜相等。第五，确定出现闰月的时期：根据《星算》，仔细计算，在三十二个半月后，必然会出现闰月，这在《无垢光疏》中有所阐述。第六，关于三千大千世界的度量：包括四大部洲、日月和梵天世界在内的十亿个世界，被称为三千大千世界，当其被火等毁灭时，会一同毁灭；当其产生时，也会一同产生。那是每一位佛陀所教化的一个刹土，那里不会有两位佛陀同时或先后出现。
English
A day is called "ཉིན་ཞག", and thirty "ཉིན་ཞག" make a month. In the Treasury of Knowledge (Mdzod), it says: "In the winter, middle, and summer seasons, in each of the two and a half months, if half a month remains, the wise should discard the fraction of a day that is incomplete." Therefore, in a rough calculation, one incomplete day is discarded every two months, so there are only six leftover days in a year. But if calculated precisely, there will be eleven leftover days. Therefore, the twelve months including these eleven leftover days are counted as one year. Therefore, the twelve months of lunar days ("ཚེས་ཞག") including eleven leftover days, and the twelve months based on thirty "ཉིན་ཞག" per month, are the same in meaning. So, the twelve months calculated by "ཉིན་ཞག" are one year. Although six incomplete days occur, they are not included in the calculation of the year. To say that "the six incomplete days are not counted as a year" is wrong, because if the six incomplete days are not counted as a year, it contradicts the admission that twelve months including leftover days are a year, and it also contradicts the scriptural statement that "twelve months including incomplete days are one year." Third, regarding the beginning and reversal of the sun's course: At the end of the month of Sagittarius (དགུན་ར་བ་འགོ་ཅན།) (Capricorn), or in the middle of the middle winter month, the sun begins to reverse (winter solstice), and the southern shadow of the sun reverses from the north. From then on, after six months and six days, the sun reverses in summer (summer solstice), and the northern shadow of the sun reverses from the south. The two reversal points from this year's winter solstice to next year's winter solstice are the measure of one year, which has three hundred and sixty "ཉིན་ཞག" and seventy-one "ཚེས་ཞག". Fourth, regarding the equality of day and night: From the winter solstice, after three months and three days, day and night are equal in spring. From the summer solstice, after the same amount of time, day and night are equal in autumn. Fifth, determining the time when an intercalary month occurs: According to the Karana system, if calculated carefully, an intercalary month will definitely occur after thirty-two and a half months, as explained in the Vimalaprabha commentary. Sixth, regarding the measure of the three thousand great thousands of worlds: One billion worlds, including the four continents, the sun, moon, and Brahma's world, are called the three thousand great thousands of world systems. When they are destroyed by fire and so on, they are destroyed together; when they arise, they also arise together. That is one field of teaching for each Buddha, and there will not be two Buddhas appearing there simultaneously or successively.
Chinese
没有其他的，一下子就没有产生的地方和机会了。如《俱舍论》中所说：四大洲和日月，须弥山和欲天，梵天世界一千个，这千个算作最初的总数。那一千个再乘以一千个，算作中等的世界。那一千个再乘以一千个，就是三千大千世界。一同坏灭和产生。这样说的。第二，宣说成住坏空的劫，分五部分。第一，宣说坏劫。多少时候称作劫坏灭呢？坏劫是从地狱的众生空了开始，直到器世界全部坏灭为止。因此，坏劫分为两种：有情坏灭和器坏灭。其中，什么时候地狱的有情众生死后，业尽的众生转生到其他道，业未尽的众生转生到其他世界的地狱，这里不再新产生地狱众生的时候，就是坏劫的开始。按照这个顺序，所有地狱都空了。饿鬼和旁生也是同样，以转生到其他道和其他世界的方式坏灭。住在海洋中的旁生先坏灭，和人一起行走的旁生和人一起坏灭。人当中，无论哪一个，在没有老师的情况下，获得了入于初禅的等持，之后，其他人也因为他的居住而获得了初禅，死后转生到梵天世界。无声者因为没有离贪，死后会转生到三十三天。同样，四大天王等欲界诸天，也以自然获得的初禅而入于等持，死后转生到梵天世界，按照这个顺序，当欲界没有一个众生剩余的时候，就叫做欲界坏灭。梵天世界中，无论哪个众生，自然获得了二禅，其他所有学习者也随之入于二禅的等持，死后转生到光音天，按照这个方式，当一个众生也不剩余的时候，梵天世界就坏灭了。
English
Without anything else, there is no place or opportunity for it to arise all at once. As stated in the Abhidharmakośa: "The four continents, the sun and moon, Mount Meru, the desire gods, and a thousand Brahma worlds, these thousand are considered the initial total. That thousand multiplied by a thousand is considered the intermediate world realm. That thousand multiplied by a thousand is the three-thousand great-thousand world. They are destroyed and arise together." So it is said. Secondly, explaining the kalpa of formation, abiding, destruction, and emptiness, there are five parts. First, explaining the kalpa of destruction. How long does it take for a kalpa to be called destruction? The kalpa of destruction begins when the realm of hell is empty, until the entire vessel world is exhausted. Therefore, the kalpa of destruction is twofold: the destruction of sentient beings and the destruction of the vessel. Among them, when sentient beings in hell die and those whose karma is exhausted are reborn in other realms, and those whose karma is not exhausted are reborn in the hells of other world systems, and no new sentient beings are born in hell here, then the kalpa of destruction begins. In that order, all the hells are emptied. Pretas and animals are also destroyed in the same way, by being reborn in other realms and other worlds. Animals living in the ocean are destroyed first, and animals that roam with humans are destroyed together with humans. Among humans, whichever one obtains the samadhi of entering the first dhyana without a teacher, and then other people also obtain the first dhyana by dwelling with him, and die and are reborn in the Brahma world. The inaudible ones, because they have no detachment, will be reborn in the Thirty-Three Heavens after death. Similarly, the Four Great Kings and other desire gods also enter into samadhi with the first dhyana obtained naturally, and die and are reborn in the Brahma world. In that order, when not a single sentient being remains in the desire realm, it is called the destruction of the desire realm. In the Brahma world, whichever sentient being naturally obtains the second dhyana, and all other learners also enter into the samadhi of the second dhyana following him, and die and are reborn in the Clear Light Heaven, in that way, when not a single sentient being remains, the Brahma world is destroyed.
Tibetan
་ཞེས་བྱའོ། །དེ་ནས་སྣོད་སྟོང་པ་དེ་ཉིད་ཉི་མ་བདུན་རིམ་གྱིས་བྱུང་བས་རི་རབ་ཀྱི་མཐར་ཐུག་པར་བསྲེགས་ཤིང་། མེ་ལྕེ་རླུང་གིས་ཁྱེར་བས་ཚངས་པའི་འཇིག་རྟེན་ཡང་སྲེག་གོ །དེ་བཞིན་དུ་ཆུས་འཇིག་པ་ན། ལྷ་དང་མི་དག་བསམ་གཏན་གསུམ་པར་སྐྱེ་ཞིང་། དེ་ཉིད་ལས་བྱུང་བའི་ཆུས་སྣོད་ལན་ཚྭ་ཆུས་ཞུ་བར་བྱེད་པ་བཞིན་དུ་མེད་པར་བྱེད་དོ། །རླུང་གིས་འཇིག་པ་ན། བསམ་གཏན་བཞི་པར་སྐྱེ་ཞིང་ལུས་རླུང་ནད་ཀྱིས་སྐམ་པ་བཞིན་དུ་སྣོད་རླུང་གིས་སྐེམས་ཤིང་མེད་པར་བྱེད་དོ། ། གཉིས་པ་ཆགས་ཚུལ་ནི། འཇིག་རྟེན་ཆགས་པ་ནི་དང་པོ་ནམ་མཁའ་སྟོང་པ་ལ་སེམས་ཅན་གྱི་ལས་ཀྱི་དབང་གིས་སྣོད་ཀྱི་སྔ་ལྟས་སུ་གྱུར་པའི་རླུང་འཇམ་པོ་ལངས་པ་ནས་བཟུང་སྟེ། དམྱལ་བའི་སྲིད་པར་སེམས་ཅན་གཅིག་སྐྱེ་བ་རྫོགས་ཀྱི་བར་དུ་སྟེ། དེ་ཡང་དང་པོ་ཚངས་པའི་འཇིག་རྟེན་ནས་འཐབ་བྲལ་གྱི་བར་གྱི་གཞལ་མེད་ཁང་རྣམས་ཡས་རིམ་གྱི་སྤྲུལ་པ་ལྟ་བུར་ཆགས་ལ། དེའི་འོག་ཏུ་ས་ལ་བརྟེན་པ་རྣམས་ནི་རླུང་གི་དཀྱིལ་འཁོར་ནས་མས་རིམ་དུ་ཆགས་སོ། །དེ་ནས་སེམས་ཅན་གང་ཡང་རུང་བ་གཅིག་འོད་གསལ་ནས་ཤི་འཕོས་ནས་ཚངས་པའི་གཞལ་མེད་ཁང་སྟོང་པར་སྐྱེ་བར་འགྱུར་ལ་དེ་ནི་ཚངས་པ་ཆེན་པོར་འགྱུར་ཞིང་། དེའི་འོག་ཏུ་སེམས་ཅན་གཞན་དག་ཀྱང་ཤི་འཕོས་ནས་ཚངས་པའི་འདུན་ན་འདོན་དུ་སྐྱེ་བར་འགྱུར་རོ། །དེ་ནས་རིམ་གྱིས་ལྷ་དང་། མི་དང་། ངན་སོང་གསུམ་ཆགས་ཤིང་གང་གི་ཚེ་དམྱལ་བ་མནར་མེད་པར་སེམས་ཅན་གཅིག་སྐྱེས་པ་དེའི་ཚེ་ཆགས་པ་རྫོགས་པ་ཞེས་བྱའོ། ། གསུམ་པ་གནས་པའི་བསྐལ་པ་ལ་གསུམ། བར་བསྐལ་དང་བསྐལ་ཆེན་གྱི་ཁྱད་པར་ནི། གནས་པའི་བར་གི་བསྐལ་པ་དང་པོ་ནི་ཚེ་ལོ་དཔག་མེད་ནས་འགྲིབ་པའི་མགོ་ཚུགས་པ་ནས་བཟུང་སྟེ། ཚེ་ལོ་བཅུ་པར་གྱུར་པའི་བར་དུ་སྟེ། འཇིག་རྟེན་ཆགས་པའི་ཚེ་མི་རྣམས་ཀྱི་ཚེ་ལོ་དཔག་མེད་ལ་བར་གྱི་བསྐལ་པ་བཅུ་དགུ་འདའོ། །ཚེ་ལོ་བཅུ་པ་དེ་ནས་ཡར་བརྒྱད་ཁྲིའི་བར་དུ་སྐྱེ་བ་དང་མར་བཅུ་པའི་བར་དུ་འགྲིབ་པ་ཟུང་རེ་ལ་བར་བསྐལ་རེར་བྱས་པའི་བར་གྱི་བསྐལ་པ་གཞན་ནི་བཅོ་བརྒྱད་དོ། །ཚེ་ལོ་བཅུ་པ་ཐ་མ་དེ་ནས་ཡར་བརྒྱད་ཁྲིའི་བར་དུ་འཕེལ་སྟེ། མར་མི་འགྲིབ་པ་དེ་ནི་བར་གྱི་བསྐལ་པ་གཅིག་ཏུ་བརྩིས་ཏེ། མར་གྱི་མ་ཐོག་རིང་མོ་ཞེས་བྱའོ། །ཅི་ཙམ་ན་འཕེལ་འགྲིབ་བྱེད་ཅེ་ན། ལོ་བརྒྱ་རེ་ན་འཕེལ་བའི་ཚེ་ལོ་རེ་འཕེལ་ལ། འགྲིབ་པའི་ཚེ་ལོ་རེ་འགྲིབ་པར་བྱེད་ལ་སྔ་མ་ཡ་ཐོག་དང་ཕྱི་མ་མ་ཐོག་གཉིས་པོ
Chinese
被称为……。之后，那个空虚的容器，经过七个太阳逐渐出现，燃烧到须弥山的顶端。火焰被风吹动，甚至燃烧到梵天世界。同样，当被水摧毁时，天人和人类都转生到第三禅天。从那里产生的水，就像盐水融化容器一样，使其消失。当被风摧毁时，转生到第四禅天，就像身体因风病而干燥一样，容器被风吹干并消失。第二，形成的次序是：世界的形成，首先，在空虚的虚空中，由于众生的业力，从作为容器先兆的柔和的风升起开始，直到地狱道的众生完全出生为止。也就是，首先，从梵天世界到无热天之间的宫殿，像向上排列的化身一样形成。在其下方，依赖于大地的那些，从风轮开始向下形成。然后，任何一个众生，从光音天死亡并转移，将出生在空虚的梵天宫殿中，那将变成大梵天。在其下方，其他众生也死亡并转移，将出生为梵天的侍从。然后，逐渐地，天、人和三恶道形成，当一个众生出生在地狱无间时，那时被称为形成完成。第三，住劫有三种。中劫和大劫的区别是：住劫的第一个中劫，是从寿命无限开始减少，直到寿命变为十岁为止。当世界形成时，人们的寿命是无限的，经历了十九个中劫。从寿命十岁开始，向上增长到八万岁，向下减少到十岁，这样一对一对应地算作一个中劫，其他的中劫有十八个。最后一个寿命十岁开始，向上增长到八万岁，不再减少，这被算作一个中劫，被称为长的“母初”。多久增长和减少呢？每过一百年，增长时寿命增长一年，减少时寿命减少一年，前者是“阳初”，后者是“母初”
English
It is called... Then, that empty vessel, as seven suns gradually appeared, burned to the top of Mount Sumeru. The flames were carried by the wind, even burning the Brahma world. Similarly, when destroyed by water, gods and humans are born in the third dhyana realm. The water that arises from there, like salt water dissolving a vessel, makes it disappear. When destroyed by wind, they are born in the fourth dhyana realm, and just as the body dries up due to wind disease, the vessel is dried up by the wind and disappears. Second, the order of formation is: the formation of the world, first, in the empty space, due to the karma of sentient beings, starting from the gentle wind that arises as a precursor to the vessel, until a sentient being is completely born in the hell realm. That is, first, the palaces from the Brahma world to the Akaniṣṭha realm are formed like emanations arranged in ascending order. Below that, those that rely on the earth are formed in descending order from the wind mandala. Then, any sentient being, dying and transferring from the Abhasvara, will be born in the empty Brahma palace, and that will become Mahabrahma. Below that, other sentient beings also die and transfer, and will be born as Brahma's attendants. Then, gradually, gods, humans, and the three lower realms are formed, and when a sentient being is born in the Avici hell, that is called the completion of formation. Third, the abiding kalpa has three parts. The difference between the intermediate kalpa and the great kalpa is: the first intermediate kalpa of the abiding kalpa is from the beginning of the decline from immeasurable lifespan until the lifespan becomes ten years. When the world is formed, people's lifespan is immeasurable, and nineteen intermediate kalpas pass. From the lifespan of ten years, increasing upwards to eighty thousand years and decreasing downwards to ten years, each pair is counted as one intermediate kalpa, and there are eighteen other intermediate kalpas. The last lifespan of ten years increases upwards to eighty thousand years, without decreasing, and this is counted as one intermediate kalpa, called the long "mother beginning." How much does it increase and decrease? Every hundred years, when increasing, the lifespan increases by one year, and when decreasing, the lifespan decreases by one year, the former is the "yang beginning" and the latter is the "mother beginning."