Chinese
像这样从八万递减到十之间叫做中间的空隙。像这样经过十八次之后，数量以俱胝递增。像最初一样缓慢地递减到十之间叫做最初长时期的增减劫。像这样，包括最初、中间空隙和最后，有二十个名目的中劫，这是住劫的时间。在这些劫中，在递减的时期，会出现三个中间的佛和贤劫的千佛。从俱胝到八万之间，转轮王也会大量出现。而独觉佛则在递增和递减两个时期都会出现。第三，关于坏劫的方式有两种。第一，有情众生，在住劫二十个结束后，地狱世界的众生不会再转生为黄金，从那里开始坏劫，已经在那里出生的众生会升到天界，业未尽的众生会转生到其他世界的地狱。其他的两个恶趣也和这个方式相同。人类中声音不好听的人会转生到三十三天，其他三种情况相同，获得二禅的禅定后会转生到光音天。欲界的天人和住在初禅天的天人也和这个方式相同。水灾时，二禅天的人会转生到三禅天，风灾时，三禅天的人会获得四禅的禅定后转生到那里，那时那些地方连一个众生都没有。第二，关于器世界毁灭的方式是：七个太阳，第一个太阳烧毁所有的植物和森林，直到第七个太阳烧毁所有的山、岛屿和金色的地基，火焰向上蔓延，将初禅天的所有空旷的宫殿全部烧毁，没有留下任何剩余。这样被火烧七次之后，从天空降下雨水，二禅天以下像盐溶于水一样毁灭。这样毁灭之后，三禅天以下被风摧毁，变得空无一物。其中，初禅天有寻伺，像火一样；二禅天有喜乐的湿气，像水一样；三禅天有呼吸的来源
English
In this way, the decrease from eighty thousand to ten is called the intermediate gap. After eighteen such periods, the numbers increase immeasurably by kotis. Like the beginning, the slow decrease to ten is called the initial long period of increasing and decreasing kalpa. Thus, including the beginning, the intermediate gap, and the end, there are twenty intermediate kalpas in name, which is the time of the abiding kalpa. During these kalpas, in the period of decrease, three intermediate Buddhas and the thousand Buddhas of the Fortunate Aeon will appear. From immeasurable to eighty thousand, many wheel-turning kings will also appear. Solitary Buddhas appear in both the increasing and decreasing periods. Third, there are two ways of destruction. First, sentient beings, after the twenty abiding kalpas are completed, sentient beings in the hell realms will no longer be born as gold. From there, the destruction begins, and those already born there will ascend to the heavens. Those whose karma is not exhausted will be reborn in the hells of other world realms. The other two lower realms are similar in this way. Among humans, those with unpleasant voices will be reborn in the Thirty-Three Heavens, and the other three are the same; having attained the samadhi of the second dhyana, they will be reborn in the Clear Light Heaven. The gods of the desire realm and the gods dwelling in the first dhyana are also the same. During the destruction by water, those in the second dhyana will be reborn in the third dhyana, and during the destruction by wind, those in the third dhyana will attain the samadhi of the fourth dhyana and be reborn there. At that time, there will not be a single sentient being in those places. Second, the way the vessel world is destroyed is as follows: seven suns; the first sun burns all the plants and forests, until the seventh sun burns all the mountains, islands, and golden foundations. The flames rise upwards, burning all the empty palaces of the first dhyana, leaving nothing remaining. After being burned seven times by fire in this way, rain falls from the sky, and everything below the second dhyana is destroyed like salt dissolving in water. After this destruction, everything below the third dhyana is destroyed by wind and becomes empty. Among these, the first dhyana has investigation and analysis, like fire; the second has the moisture of joy and bliss, like water; the third has the source of breath.
Chinese
因为有像劫末风一样的灾难，所以会因那些灾难而感到恐惧。第四禅没有那些过失，所以没有地、水、火、风的灾难，但只有从各自的禅定处死亡和转移。如此，有情众生毁灭有十九个中劫，器世界毁灭有一个中劫，共二十个中劫。第四个是，毁灭后空无，在二十个中劫中处于虚空的状态，作为所依的器世界和能依的有情众生的有为法和无为法都融入法界中寂灭，这是为了象征究竟意义上的色身融入法身法界。这八十个中劫称为一个大劫。又与内在的成住坏空相结合，如《根本慧论》所说： 义是坏和成，住和空也是，生老病和死，是存在的轮转。 就像这样，前一世的蕴结束后，死亡和存在的明光就像虚空一样，本体什么也没有成立，但什么都可以显现的光明没有停止，生命之风四肢具备而动摇，虽然没有非常粗大，但作为存在意义的身体的显现，稍微摇动和变化的自性，像风的坛城一样出现，因为被贪欲束缚，所以取了后世色身的近取因父母的精血像雨水一样，然后五风，特别是搅拌的自性，存在之业的风反复摧毁，经历完火热等五种状态后，像地的坛城一样，从清净的部分在中央形成三条主要的脉，形成与六道众生相应的六个脉轮。从不净的部分形成四肢等和支分，在各个所依处，感官的自性非常清净，像天界的庄严一样形成的时候，从作为有情众生之状态成熟的阿赖耶识中，七聚识的分别念也逐渐粗大扩展，这是成劫。之后，没有疾病和青春等兴盛，以及被疾病折磨和受用减少耗尽等衰败，兴盛和衰败交替而来，经历安住的果报，衰败和衰老压迫，被诸多痛苦折磨到尽头，这是住劫。之后，
English
Because there are disasters like the winds of the end of the kalpa, one fears those disasters. The fourth dhyana does not have those faults, so there are no disasters of earth, water, fire, and wind, but there is only death and transference from their respective dhyana states. Thus, the destruction of sentient beings has nineteen intermediate kalpas, and the destruction of the container world has one intermediate kalpa, totaling twenty intermediate kalpas. The fourth is that after destruction, it is empty, and for twenty intermediate kalpas, it remains in the nature of space, and the conditioned and unconditioned dharmas of the container world as the basis and the sentient beings as what is based are pacified in the realm of reality, which is to symbolize the dissolution of the form body into the realm of the dharmakaya in the ultimate sense. These eighty intermediate kalpas are called a great kalpa. Furthermore, when combined with the internal formation, abiding, destruction, and emptiness, as stated in the *Mūlamadhyamakakārikā*: Meaning is destruction and formation, abiding and emptiness as well, birth, old age, sickness, and death, are indeed the wheel of existence. Like this, when the aggregates of the previous existence are destroyed, the clear light of death and existence is like a mandala of the sky, the essence of which nothing is established, but the radiance in which anything can appear does not cease, and the life-force wind with its four branches stirs, and although it is not very coarse, the appearance of the body as the meaning of existence, slightly moving and changing in nature, arises like a mandala of wind, and because it is bound by craving, it takes the proximate cause of the form body of the next life, the semen and blood of the parents, like a stream of rain, and then the five winds, especially the churning nature, the wind of existence and karma repeatedly destroys, and after completing the five states of heat, etc., it becomes like a mandala of earth, and from the pure part, three main channels are formed in the center, forming six chakras corresponding to the six realms of beings. From the impure part, the four limbs, etc., and the minor limbs are formed, and in each support, the nature of the senses is very pure, and when it is formed like the splendor of the heavenly realm, from the alaya-consciousness that matures as the state of sentient beings, the conceptualizations of the seven aggregates of consciousness also gradually expand coarsely, this is the formation kalpa. After that, prosperity such as being without illness and youth, and decline such as being afflicted by illness and the decrease and exhaustion of enjoyment, prosperity and decline come alternately, and experiencing the result of abiding, being oppressed by decline and old age, and being tormented by many sufferings to the end, this is the abiding kalpa. After that,
Chinese
当粗大的能取所取之念止息，粗大的次第融入生起之后，微细的次第融入，火的体性红色融入，显现的细微部分止息。水的体性白色融入，增长止息。之后，命气的部分也极其微细地止息，以各自心识显现所摄的器情万物全部消失，这就是坏劫。那时，蕴、界、处的一切有为法都安住于无为的觉性光明法身之中，这就是空劫。因此，以修道的力量，在能取所取的念头全部解脱的原始清净之界中未消失之前，仍然如是不断显现轮回的幻轮。同样，外部的器情世界在空劫之后，再次开始创造一个世界，出现六十个黑暗劫。之后，在如星星般的劫中，会出现无数的佛陀等，直至未来的尽头，永无止境。这也是由遍照大雪海之手的莲花三层中安住着二十五个刹土，从心间的正前方，有娑婆世界存在的这个位置的虚空中成住坏空的方式。同样，以前也曾出现过不可思议的世界。在其他十方，也同样在无边无际的虚空中生起和坏灭。二是正文的意义。出自《集经》：空中依风，风中依水蕴，其上依大地，其上依众生。如是，在错觉中仅显现存在的有，即坚固不移的器世界，以及因业力从有顶至无间地狱流动的有情众生，这两者生起、安住、坏灭、空寂这四者，每一者都有二十中劫，以其体性被称作大劫。器世界是坏灭的自性，是情世间迷惑众生的所依，因此被称为世间，这些事物从形成之初就开始走向毁灭，情世间的众生
English
When the coarse grasping and grasped thoughts cease, and after the coarse stages of dissolution arise, the subtle stages of dissolution occur. The red aspect of the fire element dissolves, and the subtle aspect of appearance ceases. The white aspect of the water element dissolves, and proliferation ceases. Then, even the extremely subtle aspect of the life-force air ceases, and by the power of that, all the objects of the container and contents, gathered by their respective mind-appearances, disappear. This is the eon of destruction. At that time, all conditioned phenomena of the aggregates, elements, and sense bases abide in the unconditioned, luminous Dharmakaya of awareness. This is the empty eon. Therefore, by the power of meditating on the path, until all the grasping and grasped thoughts are liberated into the ground of original purity without dissolving, the wheel of existence continues to appear without ceasing. Similarly, after this external container and contents are emptied, the beginning of creating another world begins again. Sixty dark eons occur. After that, in star-like eons, countless Buddhas will appear, and so on, until the ultimate end of the future, without end. This is also the way in which the realms of existence arise and disintegrate in the sky of this location, where the Sahā world exists directly in front of the heart, from the twenty-five realms that abide in the three layers of the lotus in the hand of Vairochana, the Great Snow Sea. Similarly, in the past, inconceivable worlds have also appeared. In the other ten directions, they similarly arise and disintegrate in the boundless sky. The second is the meaning of the text. From the Compendium: Wind relies on space, upon that relies the mass of water, upon that relies this great earth, upon that relies sentient beings. As it says, existence, which appears merely as a delusion, is the container, which is solid and unmoving. And sentient beings, the contents, who move from the peak of existence to the Avīci hell due to karma. These two, arising, abiding, disintegrating, and emptiness, each of which has twenty intermediate eons, are called great eons because of their nature. The container world is the nature of destruction, and it is the basis for the delusion of sentient beings, so it is called the world. These things begin to head towards destruction from the moment they are formed, and the sentient beings
Chinese
在一切都消失之后，器世界的延续毁灭断绝之时，会有七个太阳和一个水灾出现，最终什么都不剩。那时，我们这些有情众生的处境，就像一日的飞蛾一样脆弱，被许多动荡和伤害所包围，更不用说会消失了。正如无常之语所说："当大地毁灭时，须弥山也会化为灰烬，大海之水也会干涸，更何况有情众生呢？" 第二，从有情众生的角度思考，修习无常，有四种方式：从圣者的角度思考，修习无常；从众生之主的角度思考，修习无常；从死亡的本质思考，修习无常；从各种比喻和意义思考，修习无常。 第一种方式是：对于作为调伏对象的主要有情众生，如天人和人类等，根据他们各自的根性、能力和意乐的差别，以无误的方式展示解脱的道路，并且拥有远离生老病死的金刚之身的殊胜佛陀化身，也以慈悲的目光注视着那些将和合的无常视为永恒的颠倒之人，示现住世的时间已过，远离破坏的侍奉也变得松懈，从而在寂静涅槃的境界中展现喜悦的证悟而逝去。他们的教法也有兴盛和衰落的无限过程。因此，我们的身体就像水泡一样脆弱，心是虚幻的，即使在白天的一开始和结束，又怎么会有永恒的状态呢？正如马鸣菩萨所说："即使诸佛的身体，以妙相和好为庄严，金刚之身也是无常的，更何况像水边树木一样没有骨髓的其他有情众生呢？" 喜悦的自在者也说："色身、受用、听闻和戒律等都不是永恒的，即使是远离贪欲者，也没有见到永远存在。" 第二种方式是：从众生之主的角度思考，修习无常。即使成就了世间的禅定和无色界的等持，能够存活于有顶天八万大劫，也会逐渐被梵天所阻断