English
English version: Narrow. The eighth is 'outer'. Three lakshas (hundred thousand) twenty-four thousand two hundred and some more. Among them, the shapes of the great continents are: Jambudvipa (the continent we live on) is like a cart, with each of the three sides being two thousand yojanas (an ancient Indian unit of distance), and the southern side being three and a half yojanas. Purva-videha continent is shaped like a half-moon, with three sides similar to Jambudvipa, and the eastern side being three hundred and fifty yojanas. Apara-godaniya continent is shaped like a full moon, with a diameter of two thousand five hundred yojanas, and the circumference being three times the circumference of the mountains. Uttara-kuru continent is square, with each side being two thousand yojanas. There are also eight middle continents, distributed on the edges of the four great continents, with two on each continent. Below this, exceeding twenty thousand yojanas, the depth and breadth of Avici (the hell of incessant suffering) are the same. Above, there are seven Narakas (hells), eight augmented hells, totaling sixteen, which are the Ember Augmentation, Corpse-Excrement Augmentation, Sharp-Blade Augmentation, and Fierce-River Augmentation, each located in the four directions there. The remaining eight cold hells, when the sun and moon reach half of Mount Meru, are fifty-one and fifty respectively, at midnight, at sunset, at sunrise, illuminating the four continents, and so on. In the second month of the rainy season, the nine nights gradually increase thereafter. The cold is also like this in the fourth month, with the nights decreasing and the days turning over. The increase of day and night is in lavas (a unit of time). When traveling on the north-south road, being close to the sun, one's own shadow obscures, so the moon is seen as having a defect. Mount Meru has four layers, each ten thousand yojanas apart, extending sixteen thousand yojanas to the side, eight thousand, four thousand, and two thousand yojanas. Dhrtarastra (Holder of the Realm), Virudhaka (Increaser), Virupaksa (Wide-Eyed), and Vaisravana (All-Hearing), reside in the four levels in order. They also reside on the remaining seven mountains. The summit of Mount Meru is eighty thousand yojanas, where the Thirty-three Heavens (Trayastrimsa) reside. There are four peaks at the four corners, where Vajrapani (Thunderbolt-Holder) resides. The central palace is called Sudarsana (Good to See), with a circumference of ten thousand yojanas, and a height of half of the golden city, adorned with various decorations, and the ground is soft. In the middle is the Excellent Hall, with a circumference of one thousand yojanas. Outside are four gardens, decorated with the Garden of Many Carts, the Garden of Coarse Sounds, the Garden of Mixed Things, and the Garden of Joy, located in the four directions, each two thousand yojanas apart. In the northeast is the Round-Born Tree, and in the southwest is the Hall of Good Dharma. Above this are the heavens of the Form Realm, residing in palaces in the sky. Just like the distance from below to here, the distance to above is also like that. Leaving aside supernatural powers, relying on other powers, those below cannot ascend to see those above. There is more meaning and text, but fearing it is too verbose, it is not recorded. These are all gradually rising scenes. It should be known that it becomes the Twenty-Five Existences, and so on. A verse summarizes the Twenty-Five Existences: the Four Continents, the Four Evil Destinies, the Six Desire Heavens, the Great Brahma Heaven, the Non-Thinking Heaven, and the Pure Abodes, the Four Dhyana Heavens, the Four Formless Realms, these are the Twenty-Five Existences. It should be understood according to opening and closing. Question: If the Three Disasters arise --------------------------------------------------------------------------------
Chinese
不及四禅。修渐成住岂能荷负。况能荷负无色界耶。答。以若无下欲色二界。谁修彼定生彼天中。故约展转亦能荷负。 愿者所习等者。愿是菩萨本所修行。故十度中而有愿度。誓即是愿赞助之缘。以誓助愿愿方成故。或由愿乐方能修行。故愿即是行之本矣。后以誓助行得增长。故誓于行为助缘矣。 发心菩萨住干慧地者。即十住位慧多定少。慧少定水名之干慧。 了第一义得正法智者。正法智者即正体智。法者即是自体之义。 行一切种菩萨正行者。即行一切种种菩萨所行之也。 无倒加行皆不唐捐者。所修六度名曰加行。行不求报即名无倒。行无倒行皆于佛果为胜因力无虚弃也。 一能坚固其心者。由立誓故恐有违犯招现当恶。故行愿心得坚固也。 能破五盖者。一贪欲盖。二嗔恚盖。三惛沉睡眠盖。四掉举恶作盖。五者疑盖。覆蔽其心不得显了。障诸善品令其不转。故此五种而立盖名。由誓持心除此五种。是故名为破五盖也。遮放逸等准而说之。 观一切法如真实等者。一切法谓善不善等。称真实性皆无二相。顺真实性起于观智。观不善等不起二见。初起观智名之为受。后无间妄故谓之持。故言随顺受持等也。 若我悭吝心悔等者。我则欺诳十方等文 现代汉语译本：不及四禅（Catuttha Jhana，第四禅）。修习渐次的禅定和安住于禅定，怎么能承担重任呢？更何况是承担无（Sunyata，空性）呢？答：如果下方的欲界和色界没有众生，谁来修习那些禅定，并往生到那些天界中呢？所以从辗转相生的角度来说，也能承担重任。 ‘愿者所习等者’，愿是菩萨根本修行的法门。所以在十度（Paramita，波罗蜜）中，有愿度（Pranidhana-paramita，愿波罗蜜）。誓（Vows，誓言）就是愿的辅助因缘。因为有誓言的帮助，愿才能成就。或者因为有愿的喜乐，才能修行。所以愿是修行的根本。之后用誓言来辅助，修行才能增长。所以誓言是修行的助缘。 ‘发心菩萨住干慧地者’，指住在十住位（Dasabhumi，十地）的菩萨，他们的智慧多而禅定少。因为禅定之水少，所以称为干慧地。 ‘了第一义得正法智者’，正法智就是正体智。法就是自体之义。 ‘行一切种菩萨正行者’，就是行一切种种菩萨所行的行为。 ‘无倒加行皆不唐捐者’，所修的六度（Sad-paramita，六波罗蜜）称为加行。修行不求回报，就称为无倒。修行无倒的加行，都是为了佛果（Buddha-phala，佛的果位）的殊胜因缘，不会白费。 ‘一能坚固其心者’，因为立下誓言，害怕违犯誓言会招来现世和未来的恶报。所以行愿之心能够坚固。 ‘能破五盖者’，一、贪欲盖（Kamacchanda-nivaranani，贪欲盖）。二、嗔恚盖（Vyapada-nivaranani，嗔恚盖）。三、惛沉睡眠盖（Thina-middha-nivaranani，昏沉睡眠盖）。四、掉举恶作盖（Uddhacca-kukkucca-nivaranani，掉举恶作盖）。五、疑盖（Vicikiccha-nivaranani，疑盖）。这五盖覆盖内心，使内心不得显现光明，障碍各种善法的生起，使它们不能运转。所以这五种烦恼被称为盖。因为用誓言来持守内心，去除这五种盖障，所以称为破五盖。遮止放逸等，可以依此类推。 ‘观一切法如真实等者’，一切法指善法和不善法等。称合真实之性，都没有二相。顺应真实之性，生起观智。观察不善法等，不起二种见解。最初生起观智，称为受。之后没有间断和妄想，所以称为持。所以说随顺受持等。 ‘若我悭吝心悔等者’，‘我则欺诳十方’等文。
English
English version: It does not reach the Fourth Dhyana (Catuttha Jhana). How can the gradual cultivation and abiding in meditation bear the burden? Moreover, how can it bear the burden of emptiness (Sunyata)? Answer: If there were no beings in the Desire Realm and Form Realm below, who would cultivate those meditations and be reborn in those heavens? Therefore, from the perspective of interdependent origination, it can also bear the burden. 'Those who aspire to practice, etc.,' aspiration (Pranidhana) is the fundamental practice of a Bodhisattva. Therefore, among the Ten Perfections (Paramita), there is the Perfection of Aspiration (Pranidhana-paramita). Vows are the supporting conditions for aspiration. Because with the help of vows, aspiration can be accomplished. Or because of the joy of aspiration, one can practice. Therefore, aspiration is the root of practice. Afterwards, with the help of vows, practice can grow. Therefore, vows are the supporting conditions for practice. 'A Bodhisattva who has generated the aspiration for enlightenment and dwells in the Dry Insight Ground' refers to Bodhisattvas who dwell in the Ten Abodes (Dasabhumi), whose wisdom is abundant and whose samadhi is scarce. Because the water of samadhi is scarce, it is called the Dry Insight Ground. 'One who understands the ultimate meaning and attains the wisdom of the correct Dharma' means that the wisdom of the correct Dharma is the wisdom of the correct essence. Dharma is the meaning of self-essence. 'One who practices all kinds of correct Bodhisattva practices' means practicing all kinds of practices performed by Bodhisattvas. 'Undistorted effort is never in vain' means that the Six Perfections (Sad-paramita) that are cultivated are called effort. Practicing without seeking reward is called undistorted. Practicing undistorted effort is all for the sake of the excellent cause for the fruit of Buddhahood (Buddha-phala), and it will not be in vain. 'One can strengthen one's mind' because by making vows, one fears that violating the vows will bring about evil consequences in the present and future. Therefore, the mind of aspiration and practice can be strengthened. 'One can break through the Five Hindrances': 1. The hindrance of sensual desire (Kamacchanda-nivaranani). 2. The hindrance of ill-will (Vyapada-nivaranani). 3. The hindrance of sloth and torpor (Thina-middha-nivaranani). 4. The hindrance of restlessness and remorse (Uddhacca-kukkucca-nivaranani). 5. The hindrance of doubt (Vicikiccha-nivaranani). These five hindrances cover the mind, preventing it from manifesting light, obstructing the arising of various good qualities, and preventing them from functioning. Therefore, these five afflictions are called hindrances. Because one uses vows to uphold the mind and remove these five hindrances, it is called breaking through the Five Hindrances. Preventing laxity, etc., can be inferred accordingly. 'Observing all dharmas as they truly are, etc.' means that all dharmas refer to good dharmas and unwholesome dharmas, etc. In accordance with the nature of reality, there are no two aspects. In accordance with the nature of reality, wisdom arises. Observing unwholesome dharmas, etc., does not give rise to dualistic views. The initial arising of wisdom is called receiving. Afterwards, there is no interruption or delusion, so it is called upholding. Therefore, it is said to follow, receive, and uphold, etc. 'If I am stingy and regretful, etc.,' 'then I will deceive the ten directions,' etc. --------------------------------------------------------------------------------
Chinese
。两处用之。谓我悭吝乃至起于二见相者。便不能起六波罗蜜。我即欺诳十方佛也。设我能修六波罗蜜。若以施戒忍进禅智求净报者。我亦欺诳十方佛也。 即是趣向一切智门等者。如无门户路拥莫通。无善知识不入真道。故善智识是趣智门。 趣向一切智炬等者。如因执炬光发十方。赖善知识智分十力。故善知识为智炬也。 趣向一切智潮等者。如因潮泛枯涸水盈。蒙善友摄受慈波演溢。故善知识为智海潮。 于善知识生同己心等者。精勤修行辨一切智。是我己事。由善知识而能得之。故善知识无异己也。 生清净自业果心等者。谓即是我清净业果。如须果实必植根灾。与我成根故是我果。 普贤菩萨所有行愿者。我发心时一切众生同我发心。我修行时同我修行。我成正觉等成正觉。心愿既尔。智见亦然。不见一人不发心者。不行行者不成佛者。即是名为行普贤行也。 于善知识生福智海心等者。谓善知识是我福德智慧之海。如诸珍宝积集海中。一切白法集福智海。既由因善根诸愿方满。既能令我积集白法。故与我作福智海也。 生具一切善根等者。由因善根诸愿方满。既善知识令我愿满。故知具足诸善根也。 天地别乎行潦者。天地即是大海异名。如言 现代汉语译本：如果（在布施等）两方面都吝惜，认为我既悭吝又执着于二元对立的观念，就无法修习六波罗蜜（Six Paramitas，六种到达彼岸的方法：布施、持戒、忍辱、精进、禅定、智慧）。这样我就欺骗了十方诸佛。即使我能修习六波罗蜜，如果为了求得清净的果报而布施、持戒、忍辱、精进、禅定、智慧，我也是在欺骗十方诸佛。 ‘即是趣向一切智门等者’，就像没有门户，道路拥堵无法通行一样。没有善知识（Kalyanamitra，指引正道的朋友），就无法进入真正的道。所以，善知识是通向智慧之门的途径。 ‘趣向一切智炬等者’，就像因为执持火炬，光明照亮十方一样。依靠善知识，智慧可以分享十力（Ten Powers of a Buddha，佛的十种力量）。所以，善知识是智慧的火炬。 ‘趣向一切智潮等者’，就像因为潮水上涨，干涸的水面变得充盈一样。蒙受善友的摄受，慈悲的波涛得以演化和满溢。所以，善知识是智慧之海的潮汐。 ‘于善知识生同己心等者’，精勤修行，辨明一切智慧，是我的事情。通过善知识才能获得这些。所以，善知识与自己没有区别。 ‘生清净自业果心等者’，这意味着这就是我清净的业的果报。就像想要得到果实，必须先种植根基一样。善知识为我成就根基，所以是我的果报。 ‘普贤菩萨所有行愿者’，我发菩提心的时候，一切众生都与我一同发菩提心。我修行的时候，他们也与我一同修行。我成就正觉的时候，他们也一同成就正觉。心愿如此，智慧和见解也是如此。看不到有一个人不发菩提心，不修行，不成佛。这就是所谓的修普贤菩萨的行愿。 ‘于善知识生福智海心等者’，意思是善知识是我的福德和智慧之海。就像各种珍宝积聚在海中一样，一切纯洁的法都汇集在福德和智慧之海中。既然通过善根，各种愿望才能圆满。既然善知识能让我积聚纯洁的法，所以善知识为我创造了福德和智慧之海。 ‘生具一切善根等者’，因为善根，各种愿望才能圆满。既然善知识使我的愿望圆满，所以知道善知识具足各种善根。 ‘天地别乎行潦者’，天地就是大海的别称，比如