English
Furthermore, regarding the manner of being born in hell, it is that previous actions instigated by hatred, such as killing, etc.; and actions of pride and jealousy, harboring ill intentions towards one's guru and Dharma brothers, harsh words, and wrong views, etc., the faults of breaking vows are the coarse seeds of existence, that is, the great non-virtue, which throws one into the Vajra Hell without an intermediate state, and in an instant, one is miraculously born in the intensely hot Avici Hell. There, they experience suffering for many great eons. Those hell beings, tormented by intense heat, and when their karma slightly diminishes, nearing liberation from that, they see the places of the cold hells and think, 'How wonderful it would be to be born in a place colder than this and experience suffering!' In that very moment, they are born there, utterly frozen by snow and blizzards, etc., that is, intensely cold, and their bodies are split like lotuses into four or eight parts, etc., suffering intense and coarse pain. Unbearable suffering occurs continuously, and they suffer for many eons. Like that, in the unbearable hells, there are the intensely hot hells, and others such as the hot hells, the Great Crying Hell, the Crying Hell, the Crushing Hell, the Black Line Hell, and the Reviving Hell, these eight; and the intensely cold hells, such as those that crack open like great lotuses, and others such as the hells that crack open like lotuses, the hells that crack open like blue lotuses, the 'kyi hud' hells, the 'a chu' hells, the teeth-chattering hells, the blister-bursting hells, and the blister hells, these eight, they are born alternately in pairs. As it is said in the Sutra on the Establishment of Mindfulness: 'Those who have accumulated deeds of uninterrupted karma, are born in Avici Hell, the hellfire burns for a long time, thereafter they are born in great lotuses, likewise in the reviving blister hells, mutually experiencing all sufferings.' That is said in order to explain in more detail that, unlike the common vehicle which states that liberation from hell occurs after one eon, etc., and calculates the years, when one is born in those hells, if the world is destroyed, they will transfer to other worlds, and there again experience formation, abiding, destruction, and emptiness, and then they will be born in other places, experiencing the eight pairs of hot and cold hells. And the duration of these is that they experience the suffering of heat and cold for twelve thousand great eons.
Chinese
而且，大劫就是一个世界的形成、存在、毁灭、空无这四个阶段，每个阶段有二十个中劫，总共八十个中劫称为一个大劫。如《俱舍论》中所说：“如此世界之形成，经历二十中劫之时间。形成与毁灭，以及静止存在，皆是相同的时间。八十个中劫为一大劫。”虽然声闻乘不认为外在的器世界和地狱的形成和毁灭是真实存在的，但众生的业力显现，使他们感觉自己出生时世界正在形成和毁灭。在其他世界的地狱中出生的感觉就像做梦一样，这是由于错误的习气不断增强所致。第二，转生为饿鬼的方式：从地狱的异熟果报结束后，便转生为饿鬼。结束的方式有两种：一种是通过对治力摧毁而结束，如冷热感觉一样，通过善的对治力来消除不善；另一种是通过自身的异熟果报而结束，就像种子生出苗芽后自身的力量耗尽一样，这是体验善恶果报的方式。这里指的是后一种情况。如果已经有转生为饿鬼的业力，为什么在地狱的业力未结束之前不会转生为饿鬼呢？如果存在两种业力，那么在大的果报未出现之前，小的果报无法产生，就像太阳的光芒存在时，星辰的光芒无法显现一样。因此，善恶业力中，哪一个力量更大，哪一个就会先成熟。如《俱舍论》中所说：“业之轮转，何者重，何者近，何者惯习，何者先作，彼等之中，前者前者异熟转。”这里指的是重业先成熟。由于受到饥渴之火的煎熬，心中只想着食物和饮料，所以称为饿鬼。极度饥饿和口渴的痛苦所折磨，这是共同的业障。所有人都喜欢的太阳和月亮也感到炎热和不悦，因此外在令人喜爱的物质都变得令人不悦，清澈的水也看到的是脓血等等，这是外在的业障。如《亲友书》中所说：“饿鬼于盛夏之时，月亦觉热，严冬之时，日亦觉寒。”就是这样。最初无法找到食物和饮料，即使找到
English
Moreover, a great kalpa is when one world system goes through the four phases of formation, abiding, destruction, and emptiness. Each phase consists of twenty intermediate kalpas, so eighty intermediate kalpas are said to be a great kalpa. As stated in the Treasury of Knowledge (Abhidharmakośa): "Thus, the formation of this world lasts for twenty kalpas. Formation and destruction, as well as the abiding and dwelling, are all equal. Eighty of these are a great kalpa." Although the Hearers (Śrāvakās) do not consider the formation and destruction of the external vessel and the hell realms to be truly established, the karmic appearances of sentient beings cause them to perceive the world as forming and destroying when they are born there. The appearance of being born in different hell realms of other worlds is like a dream, arising from the intensified power of ingrained erroneous habits. Secondly, the manner of being born as a preta (hungry ghost): After the maturation of the hell realm is exhausted, one is born as a preta. There are two ways of exhaustion: one is exhaustion by overcoming through an antidote, like the feeling of heat and cold, where non-virtue is exhausted by the antidote of virtue; the other is exhaustion by the maturation of one's own fruit, like a sprout growing from a seed and exhausting its power, which is the experience of the fruits of virtue and non-virtue. This refers to the latter. If there is karma to be born as a preta, why is one not born as a preta until the karma to be born in hell is exhausted? If there are two karmas, the smaller fruit cannot be produced until the larger fruit has arisen first, just as the light of the stars is not visible when the light of the sun is present. Therefore, whichever of the virtuous or non-virtuous karmas is stronger will mature first. As stated in the Treasury of Knowledge: "Among the cycles of karma, whichever is heavier, whichever is nearer, whichever is habitual, whichever was done earlier, among these, the earlier ones ripen earlier." This refers to the heavier karma ripening first. Because they are tormented by the fire of hunger and thirst, and only desire food and drink in their minds, they are called pretas. Being afflicted by the suffering of extreme hunger and thirst is a common obscuration. Even the sun and moon, which are pleasing to all, are felt as hot and unpleasant, so external desirable objects become unpleasant, and clear water is seen as pus and blood, etc., which is an external obscuration. As stated in the Friendly Letter (Suhrllekha): "For pretas, in the summer season, even the moon feels hot, and in winter, even the sun feels cold." It is like that. Initially, food and drink are not found, and even if found,
Chinese
虽然咽喉难以咽下，但内脏却燃烧着火焰，由于身体内外都在燃烧，享用的事物刹那间都变成恶劣粗糙的各种东西，这是火焰轮。口渴时，想享用大海和巨大的河流，饥饿时，想享用各种食物，想享用住所和如意的用具，当看到并走向它们时，又会变得连残渣或痕迹都没有，痛苦增加，这是饮食的障碍。仅仅是用骨骼框架覆盖着皮肤，没有血肉的光泽，非常瘦弱干枯，身体和肢体不协调，如同须弥山和茅草一般，感官不全，有缺陷，头如同须弥山一般大，嘴巴如同针眼一般小等等，变成极不协调的自性，在六大劫中，于饿鬼世界中一个接一个地传递和出生。第二，讲述以行为相似的果报如何加害于其他众生：之后，转生为饿鬼的业障，以粗暴的原因成熟，也逐渐减弱，粗大的原因耗尽。以微细的原因和前世，观修具有众多头和手的忿怒尊，执着于自相，心中想着微细母等眷属，念诵猛烈的粗暴咒语，行使享用四种事物等事业，以这些业力的力量，与罗刹的血统相连而出生。那也是本体被饿鬼道所摄，装束是手持武器和头盖骨的大罗刹，心极其恶毒，愤怒凶猛，令人恐惧。神通是，一个身体有一百个头，而且那些头也是老虎和狮子等各种不同的头颅形象。一百个身体如同天人和非天等，却只有一个如同水牛一般的头。还有大象和鳄鱼等各种身体。一个身体有极其众多的肢体。那些肢体也有各种不同的颜色和形状。他们用那些肢体拿着石头和短矛等各种恶劣的武器。具有极其众多的明母、食肉者和空行母等眷属。肢体变成蛇，身体
English
Although the throat is difficult to swallow, the internal organs are burning with flames. Because the body is burning inside and out, the objects of enjoyment instantaneously turn into various kinds of vile and rough things, which is the wheel of flames. When thirsty, one wants to enjoy the great ocean and rivers; when hungry, one wants to enjoy various foods; one wants to enjoy dwellings and desirable utensils. When one sees them and goes to them, they disappear without even leaving residue or traces, and suffering increases, which is the obscuration of food and drink. Merely a skeleton covered with skin, without the luster of flesh and blood, extremely thin and dry, with the body and limbs disproportionate, like Mount Meru and thatch, with incomplete senses and defects, the head as large as Mount Meru, the mouth as small as a needle's eye, and so on, transforming into an extremely disproportionate nature. For six great kalpas, they are transmitted and born one after another in the world of pretas. Secondly, how the fruit similar to the cause harms other beings: Then, the karmic obscuration of being born as a preta, maturing as a coarse cause, gradually diminishes, and the coarse cause is exhausted. With subtle causes and previous lives, one meditates on wrathful deities with many heads and hands, clinging to self-characteristics, thinking of retinues such as subtle mothers, reciting fierce and violent mantras, and engaging in activities such as enjoying the four objects. By the power of these karmic actions, one is connected to the lineage of Rakshasas and born. That is also, the essence is included in the realm of pretas, the attire is that of a great Rakshasa holding weapons and skull cups, the mind is extremely malicious, wrathful and fierce, and terrifying. The magical power is that one body has a hundred heads, and those heads are also various different head images such as tigers and lions. A hundred bodies like gods and asuras, but with only one head like a buffalo. There are also various bodies such as elephants and crocodiles. One body has extremely many limbs. Those limbs also have various different colors and shapes. They hold various vile weapons such as stones and short spears with those limbs. They possess extremely many retinues such as mamos, flesh-eaters, and dakinis. Limbs become snakes, the body
Chinese
具有翅膀等等的各种恐怖形象，以及啦啦啦啦、噜噜噜噜等等各种恐怖的声音。它的作用是，以恐怖的形象、难听的声音、难闻的气味以及传播瘟疫的口风，使一切众生感到恐惧而颤抖。所有方向都被极度恐怖的黑风黑暗所笼罩，寒冷和炎热的口中气息使上下十方一切虚空界都动摇。由风、胆、痰聚集而成的四百零四种疾病降临于众生。具有使心神迷乱、身体和记忆衰退的不可思议的力量。凭借它的力量，嘎哇和觉波等龙族，塔桑热等非天族，以及自在天和遍入天等欲界天族，以及由此代表的直到他化自在天以下的天族，都被其掌控。初禅的梵天族，遍净梵天，大梵天，二禅的少光天、无量光天、极光净天，三禅的少善天、无量善天、遍净善天，四禅的无云天、福生天、广果天等十二处以下都被其掌控。第二，以调伏者智慧之忿怒调伏的方式分为二：第一，观察所调伏者的方式是，茹扎先前已在大乘中发起了菩提心并接受了灌顶，凭借依止善知识的福德之力，变得强大而难以调伏。大吉祥黑汝嘎一切智者观察到调伏的时机已到，以自生的慈悲和善巧方便的事业，如劫一般示现调伏的奇迹，心想调伏的时机已到。第二，详细阐述实际调伏分为三：以四种神变压服傲慢者，以猛烈的事业断除恶毒者，以慈悲摄受后置于教令之下。第一种分为二：原因是安住于等持，即为了从所调伏者的业力忿怒显现中，示现调伏者智慧之忿怒，如来之法身是伟大的金刚，无二之自性
English
Various terrifying forms, such as those with wings, and various terrifying sounds, such as rala rala, rulu rulu, etc., are proclaimed. Its function is to make all beings tremble with fear by the terrifying forms, unpleasant sounds, foul smells, and the mouth wind that spreads epidemics. All directions are covered by the darkness of extremely terrifying black winds, and the breath of cold and heat from the mouth shakes all the empty realms in the ten directions, above and below. The four hundred and four diseases arising from the accumulation of wind, bile, and phlegm are inflicted upon beings. It possesses inconceivable power to intoxicate the mind and impair the body and memory. By its power, the Naga races such as Gawa and Jugpo, the Asura races such as Tag Sangri, and the desire realm gods such as Ishvara and Vishnu, and those represented by them down to Paranirmita-vasavartin, are all brought under control. The Brahma race of the first Dhyana, the Brahma Pariṣadya, the Maha Brahma, the Parittabha of the second Dhyana, the Apramanabha, the Abhasvara, the Parittasubha of the third Dhyana, the Apramanasubha, the Subhakrtsna, the Anabhraka of the fourth Dhyana, the Punyaprasava, the Brhatphala, and so on, down to the twelve abodes, are all brought under control. Secondly, the manner in which the wrathful one of wisdom, who subdues, subdues is twofold: First, the manner of observing the one to be subdued is that Rudra had previously generated Bodhicitta in the Great Vehicle and received empowerment, and by the power of the merit of relying on a spiritual friend, had become powerful and difficult to subdue. The Great Glorious Heruka, the All-Knowing, seeing that the time for subduing had come, with the activity of spontaneous compassion and skillful means, would manifest the miracles of subduing as if it were an eon, thinking that the time for subduing had come. Secondly, elaborating on the actual subduing is threefold: subduing the arrogant with four miracles, cutting off the wicked with fierce activities, and taking them into compassion and placing them under command. The first is divided into two: The cause is remaining in Samadhi, that is, in order to show the wrathful one of wisdom who subdues from the appearance of the wrathful one of karma who is to be subdued, the Dharmakaya of the Tathagata is the great Vajra, the nature of non-duality.