English
English version The Mahāyāna teachings are called the Bodhisattva-piṭaka (Bodhisattva-piṭaka). 'Piṭaka' means to collect. Within the Mahāyāna teachings, it is able to collect the meanings of the Bodhisattva's principle, practice, and fruit. Benefiting Bodhisattvas is called the Bodhisattva-piṭaka. Within the Bodhisattva-piṭaka, profound and subtle Dharma is taught. After hearing the Dharma, a mind of understanding arises. Knowing that the speaker possesses great wisdom, one develops a love and admiration for profound and vast wisdom, and generates the Bodhi mind in order to attain subtle wisdom. Being troubled by the ten secondary afflictions refers to the ten afflictions that follow sentient beings, constantly arising without ceasing, hence the name 'secondary'. These are not the secondary afflictions that follow the root afflictions. Therefore, the *Compendium of Determinations* says: 'Furthermore, greed, hatred, and delusion are called secondary afflictions. They follow and trouble the mind, causing the mind to be unable to be separated from defilement, unable to cut off obstacles, and unable to attain liberation, hence they are called secondary afflictions.' A Bodhisattva's lineage being complete refers to two types of lineage: first, the innate lineage, which is naturally present from beginningless time; second, the acquired lineage, which is newly cultivated after hearing the Dharma. Some people have the innate lineage but have not heard the correct Dharma and do not have the newly cultivated lineage; others, although they have heard the Dharma and newly cultivated the Dharma seed, do not have the original, abiding lineage. Lacking either one is called incomplete. This is because the *Yogācārabhūmi-śāstra* and the Consciousness-only school acknowledge that there are some sentient beings without lineage. Even if the newly cultivated lineage exists, but the innate lineage is lacking, if both lineages are complete, one can generate the Bodhi mind. 'Wanting to move from all non-virtuous things, etc.' The places of virtue and non-virtue include both cause and effect. First, regarding the aspect of cause, such as committing various illegal acts, is called a place of non-virtue; causing people to abandon evil deeds and move towards virtuous deeds is called being placed in a place of virtue. Second, regarding the aspect of effect, from the place of the non-virtuous results of the three evil realms, being placed in the place of the virtuous results of the realms of humans and gods. Although delusion is only the cause of action, it will certainly lead to the result. Here, we are only talking about the places of virtue and non-virtue in terms of cause. 'Constantly and correctly contemplating the All-Aspect Wisdom', according to the *Great Perfection of Wisdom Sutra* (*Mahāprajñāpāramitā Sūtra*), there are three types of wisdom, namely, All-Wisdom (sarvajñāna), Wisdom of the Path (mārgajñāna), and All-Aspect Wisdom (sarvākārajñāna). Checking the text has not yet yielded a basis, so let's make one explanation for now: the wisdom of the Two Vehicles is called All-Wisdom, because it is commonly attained by all sages; the wisdom of the Bodhisattvas is called Wisdom of the Path, because it fully realizes the true nature of the two emptinesses; the wisdom of the Buddha's fruition is called All-Aspect Wisdom, because it fully realizes the aspects of all realms. This is the perfect wisdom of the fruition, so it is said to be correctly contemplating the All-Aspect Wisdom. Perhaps there are other explanations, please let the wise ones elaborate. Get double --------------------------------------------------------------------------------
Chinese
轮王护所等者。然其轮王总有四种。皆有七宝四兵卫护。故俱舍论本颂义云。轮王八万上。金银铜铁轮。一二三四洲。逆次独如佛。他迎自往伏。诤陈胜无害。相不正圆明。故与佛非等。既一切时无有损害。发心菩萨所得守护。倍胜轮王所有守护。 胜故无尽故等者。谓显大乘超余二乘。故以初句标显二义。欲显初句胜无尽义。故以后句而重释之。由能摄益他诸有情。是故大乘名为最胜。由虽涅槃利他不息。是故大乘复名无尽。 三千大千世界者。俱舍颂云。四大洲日月。苏迷卢欲天。梵世各一千。名一小千界。此小千千倍。说名一中千。此千倍大千。皆同一成坏。 初渐起时者。此三千界初渐起时。如俱舍论第十一二及显宗论第十六七颂及长行广释其相。今恐文繁但举其颂。就中更以取要而言。欲令学者易知解故。安立器世间。风轮最居下。其量广无数。厚十六洛叉。次上水轮深。十一亿二万。下八洛叉水。余凝结成金。此水金轮广。径十二洛叉。三千四百半。周围此三倍于此金轮上。乃有九大山。苏迷卢处中。余八而围绕。于大洲等外。有铁轮围山。前七金所成。苏迷卢四宝。入水皆八万。妙高出亦然。余八半半下。广皆等高量。山间有八海。前七名为内。最初广八万。四边各三倍。余六半半 现代汉语译本： ‘轮王护所等者’（拥有轮王的守护等等）。然而，轮王总共有四种，都拥有七宝和四兵卫护。所以，《俱舍论》的颂文含义说：‘轮王八万上，金银铜铁轮，一二三四洲，逆次独如佛。他迎自往伏，诤陈胜无害。相不正圆明，故与佛非等。’（轮王的寿命有八万岁以上，拥有金、银、铜、铁四种轮宝，分别统治一、二、三、四个大洲，其出现次序与佛陀相反。需要迎接才能降伏，或者自己前往降伏，即使争斗也能获胜且没有损害。相貌不完全圆满光明，所以与佛陀不相等。）既然（发心菩萨）任何时候都不会有损害，发心菩萨所得到的守护，胜过轮王所拥有的守护。 ‘胜故无尽故等者’（殊胜的缘故，无尽的缘故等等）。这是为了显示大乘超越其余二乘。所以用第一句标明显示两种含义。想要显示第一句的殊胜和无尽的含义，所以用后面的句子来重复解释它。由于能够摄受利益其他的有情众生，所以大乘被称为最殊胜。由于即使涅槃了，利益众生的事业也不会停止，所以大乘又被称为无尽。 ‘三千大千世界者’。《俱舍论》的颂文说：‘四大洲日月，苏迷卢（须弥山，世界的中心）欲天，梵世各一千，名一小千界。此小千千倍，说名一中千。此千倍大千，皆同一成坏。’（四大洲、日月、须弥山、欲界天、梵世各一千个，称为一个小千世界。这个小千世界的一千倍，称为一个中千世界。这个中千世界的一千倍，称为一个大千世界。所有这些世界都经历相同的成住坏空过程。） ‘初渐起时者’（最初逐渐形成的时候）。这三千大千世界最初逐渐形成的时候，如《俱舍论》第十一、十二品以及《显宗论》第十六、十七颂以及长行广释中详细解释了它的景象。现在恐怕文字繁多，只引用其中的颂文。在其中更以提取要点来说，想要让学者容易理解的缘故。‘安立器世间，风轮最居下。其量广无数，厚十六洛叉（古印度长度单位）。次上水轮深，十一亿二万。下八洛叉水，余凝结成金。此水金轮广，径十二洛叉。三千四百半。周围此三倍于此金轮上，乃有九大山。苏迷卢处中，余八而围绕。于大洲等外，有铁轮围山。前七金所成。苏迷卢四宝。入水皆八万。妙高出亦然。余八半半下。广皆等高量。山间有八海。前七名为内。最初广八万。四边各三倍。余六半半’（首先安立器世间，风轮位于最下方，它的广度无数，厚度为十六洛叉。其次是水轮，深度为十一亿二万，下方八洛叉是水，其余凝结成金。这个水轮和金轮的广度，直径为十二洛叉三千四百半。周围是这个的三倍。在这个金轮上，有九大山。须弥山位于中央，其余八座山围绕着它。在大洲等等之外，有铁轮围山。前面的七座山由金构成。须弥山由四宝构成。没入水中的高度为八万由旬，妙高山露出水面的高度也是如此。其余八座山的高度依次减半。广度都与高度相等。山间有八个海。前面的七个被称为内海。最初的海的广度为八万由旬，四边各是这个的三倍。其余六个海的广度依次减半。）
English
English version: 'Lun Wang Hu Suo Deng Zhe' (Those who possess the protection of a Wheel-Turning King, etc.). However, there are four types of Wheel-Turning Kings in total, all possessing the seven treasures and the protection of the four types of troops. Therefore, the meaning of the verses in the *Abhidharmakośabhāṣya* says: 'Wheel-Turning Kings live for over eighty thousand years, possess wheels of gold, silver, copper, and iron, and rule over one, two, three, or four continents respectively, their appearance being in the reverse order of the Buddhas. They need to be welcomed to be subdued, or they go themselves to subdue; even if they fight, they win without harm. Their appearances are not perfectly round and bright, so they are not equal to the Buddhas.' Since (Bodhisattvas who have generated the mind of enlightenment) never experience harm at any time, the protection obtained by Bodhisattvas who have generated the mind of enlightenment is superior to the protection possessed by Wheel-Turning Kings. 'Sheng Gu Wu Jin Gu Deng Zhe' (Because of superiority, because of being inexhaustible, etc.). This is to show that the Mahayana surpasses the other two vehicles. Therefore, the first sentence is used to mark and display two meanings. Wanting to show the meaning of superiority and inexhaustibility in the first sentence, the subsequent sentences are used to repeat and explain it. Because it can gather and benefit other sentient beings, the Mahayana is called the most superior. Because even after Nirvana, the work of benefiting sentient beings does not cease, the Mahayana is also called inexhaustible. 'San Qian Da Qian Shi Jie Zhe' (The three thousand great thousand worlds). The verses in the *Abhidharmakośabhāṣya* say: 'Four continents, sun and moon, Sumeru (Mount Sumeru, the center of the world), desire heavens, Brahma worlds, each one thousand, are called a small thousand world. One thousand times this small thousand world is called a middle thousand world. One thousand times this middle thousand world is called a great thousand world. All these worlds undergo the same process of formation, abiding, destruction, and emptiness.' 'Chu Jian Qi Shi Zhe' (When initially gradually arising). When these three thousand great thousand worlds initially gradually arise, as explained in detail in Chapter Eleven and Twelve of the *Abhidharmakośabhāṣya* and Verses Sixteen and Seventeen of the *Abhidharmasamuccaya* and their extensive commentaries. Now, fearing that the text is too lengthy, only the verses are quoted. Among them, the essential points are extracted to make it easier for scholars to understand. 'Establishing the vessel world, the wind wheel is at the very bottom. Its extent is countless, its thickness is sixteen *lakshas* (ancient Indian unit of length). Next above is the water wheel, its depth is eleven billion two hundred thousand. The lower eight *lakshas* are water, the rest congeals into gold. The breadth of this water and gold wheel, its diameter is twelve *lakshas* three thousand four hundred and a half. Its circumference is three times this. Above this gold wheel, there are nine great mountains. Sumeru is in the center, the other eight surround it. Outside the great continents, there is the Iron Encircling Mountain. The first seven are made of gold. Sumeru is made of four jewels. Its depth into the water is eighty thousand *yojanas*, and its height above the water is the same. The height of the other eight mountains decreases by half each time. Their breadth is equal to their height. Between the mountains are eight seas. The first seven are called inner seas. The breadth of the first sea is eighty thousand *yojanas*, and each of its four sides is three times this. The breadth of the other six seas decreases by half each time.' --------------------------------------------------------------------------------
Chinese
狭。第八名为外。三洛叉二万。四千二百余。于中大洲相。南赡部如车。三边各二千。南边有三半。东毗提诃洲。其相如半月。三边如赡部。东边三百半。西瞿陀尼洲。其相如满月。径二千五百。周围山三倍。北俱卢畟方。面各二千等。中洲复有八。四洲边各二。此下过二万。无间深广同。上七捺落迦。八增皆十六。谓煻煨尸粪。锋刃烈河增。各住彼四方。余八寒地狱。日月迷卢半。五十一五十。夜半日没中。日出四洲等。雨际第二月。后九夜渐增。寒第四亦然。夜减昼翻此。昼夜增腊缚。行南北路时。近日自影覆。故见月轮缺。妙高层有四。相去各十千。傍出十六千。八四二千量。坚手及持鬘。恒憍大王众。如次居四级。亦住余七山。妙高顶八万。三十三天居。四角有四峰。金刚手所住。中宫名善见。周万逾缮那。高一半金城。杂饰地柔软。中有殊胜殿。周千逾缮那。外四苑庄严。众车粗杂喜。妙地居四方。相去各二千。东北圆生树。西南善法堂。此上有色天。住持空宫殿。如彼去下量。去上数亦然。离通力依他。下无升见上。更有文义恐繁不录。此等皆是渐起相也。 当知便为二十五有等者。二十五有而作颂曰。四洲四恶趣。六欲大梵天。无想及净居。四禅四空处。是二十五有。随开合应知。问。如三灾起 现代汉语译本： 狭窄。第八名为外。三洛叉二万四千二百余。于中，大洲的形状是：南赡部洲（Jambudvipa，我们所居住的大洲）像车子，三边各长二千逾缮那（Yojana，古印度长度单位），南边有三个半逾缮那。东毗提诃洲（Purva-videha）的形状像半月，三边和南赡部洲相似，东边三百五十逾缮那。西瞿陀尼洲（Apara-godaniya）的形状像满月，直径二千五百逾缮那，周围是山的周长的三倍。北俱卢洲（Uttara-kuru）是正方形，每个面各长二千逾缮那。中洲还有八个，分布在四大洲的边上，每个洲各有两个。这以下超过二万逾缮那，无间地狱的深度和广度相同。上面有七个捺落迦（Naraka，地狱），八个增大地狱，总共十六个，分别是煻煨增、尸粪增、锋刃增、烈河增，各自位于那里的四个方向。其余八个寒地狱，日月运行到须弥山（Sumeru）的一半时，分别是五十一、五十，夜半、日没时，日出时，照耀四大洲等等。雨季第二个月，之后九个夜晚逐渐增长。寒冷在第四个月也是这样，夜晚减少，白天翻转过来。昼夜增长腊缚（Lava，时间单位），在南北方向行走时，靠近太阳，自己的影子遮蔽，所以看到月亮有缺损。妙高山（Mount Meru）有四层，相距各十千逾缮那，旁边伸出十六千逾缮那，八千、四千、二千逾缮那。坚手天（Dhrtarastra）、持鬘天（Virudhaka）、恒憍天（Virupaksa）、大王众天（Vaisravana），依次居住在四个等级。也住在其余七座山上。妙高山顶八万逾缮那，三十三天（Trayastrimsa）居住在那里。四个角有四个山峰，金刚手（Vajrapani）所居住。中间的宫殿名叫善见城（Sudarsana），周围一万逾缮那，高度是金城的二分之一，用各种装饰品点缀，地面柔软。中间有殊胜殿，周围一千逾缮那。外面有四个花园，用众车苑、粗恶苑、杂苑、喜苑来装饰，位于四个方向，相距各二千逾缮那。东北方有圆生树，西南方有善法堂。这上面有色界天，居住在空中的宫殿里。就像下面到这里的距离一样，到上面的距离也是这样。离开神通力，依靠其他力量，下面的无法升上去看到上面的。更有文义，恐怕繁琐，不记录了。这些都是逐渐升起的景象。 应当知道，就成为了二十五有等等。用颂来概括二十五有：四洲、四恶趣、六欲天、大梵天、无想天以及净居天、四禅天、四空处天，这就是二十五有。应当根据开合来理解。问：如果三灾（Three Disasters）兴起