Chinese
据说，在中国，三千六十弗朗等于一由旬。时间尽头的刹那：一个强壮的人弹指一挥间，就过去了六十四个刹那。它的百分之一百二十是它的刹那。六十个刹那是一个唐。九百个唐是一个昼夜。三十个唐是一个须臾。三十个须臾是一个昼夜。由此依次衡量月和年等。夏天太阳北行时，推动的风力小而支撑的风力大，所以白天长而温度高。冬天太阳南行时，推动的风力大而支撑的风力小，所以白天短。阳光被风吹拂且距离遥远，所以综合起来就寒冷了。这些历史，以及年、月、昼夜、时辰等的详细分类，请参考《大疏》。此外，字母组合成词，词组合成句，句子组合成佛语和论典的法。像这样的世俗之法，实际上没有自性，像虚空一样存在。毁灭的中劫有二十个：有情毁灭有十九个中劫，器界毁灭有一个，共二十个。其中，有情众生的最初是地狱世界，然后是饿鬼、畜生，包括所有生存之处依次毁灭。分散的畜生与天界毁灭同时。天界三种毁灭的方式是：在寿命为十岁时，一个人获得二禅的喜乐，用特别表达的声音传遍整个赡部洲，其他人学习他的方式，转生到光明天，赡部洲因此空虚。像这样，四大部洲及其小洲的众生都灭亡后，欲界六天也获得二禅，转生到光明天。色界的众生也同样变成那样，世界上没有一个有情。外器界依次被火、水、风三种毁灭。首先，火毁灭时，这个世界出现七个太阳，或者这个太阳本身燃烧着七个太阳的热度，所有的水和土的物质都被烧尽而空虚。水毁灭时，二禅以下像盐溶于水一样融化。
English
It is said that in China, three thousand and sixty 'phrag' equal one 'le bar'. The final moment of time: In the time it takes for a strong man to snap his fingers once, sixty-four moments pass. One hundred and twenty parts of that is its moment. Sixty of those moments is one 'thang'. Nine hundred 'thang' is one day and night. Thirty 'thang' is one 'yud tsam'. Thirty 'yud tsam' is one day and night. Thus, months and years are measured sequentially. In summer, when the sun travels north, the propelling wind is weak and the supporting wind is strong, so the days are long and the temperature is high. In winter, when the sun travels south, the propelling wind is strong and the supporting wind is weak, so the days are short. The sunlight is touched by the wind and is far away, so the combined effect is cold. For the history of these, and for a detailed classification of years, months, days, times, etc., refer to the Great Commentary. Furthermore, letters combine to form words, words combine to form sentences, and sentences combine to form the Dharma of the Buddha's words and treatises. Such conventional phenomena, in reality, have no inherent existence and exist like the sky. There are twenty intermediate eons of destruction: nineteen intermediate eons of the destruction of beings and one of the destruction of the environment, making twenty in total. Among these, the first of the sentient beings to be destroyed are the hell realms, then the pretas, animals, including all their dwelling places, are destroyed in sequence. Scattered animals are destroyed together with the higher realms. The way the three higher realms are destroyed is as follows: At the end of the age of ten-year lifespans, one person attains the second dhyana and, with a sound specifically expressing joy, pervades the entire Jambudvipa. Others learn from him and are born as gods of clear light, and Jambudvipa becomes empty. In this way, after the beings of the four continents and their subcontinents have perished, the six desire realm gods also attain the second dhyana and are born as gods of clear light. The beings of the form realm also become the same, and there is not a single sentient being in the world. The external environment is destroyed in sequence by fire, water, and wind. First, when fire destroys, seven suns appear in this world, or this one sun burns with the heat of seven suns, and all the substances of water and earth are burned and become empty. When water destroys, everything below the second dhyana melts like salt dissolving in water.
Chinese
结束。当风毁灭时，下方的风金刚十字架摇动，低于第三禅定以下的所有都被摧毁，变成空无。这是因为在第一禅定中，心和心所的分别念就像火一样，所以当火毁灭七次时，第二禅定以上不会被毁灭。在第二禅定中，有喜乐的体验，像水流一样，因为水的过失而被水毁灭。在第三禅定中，有呼吸的运动，像风一样，所以被风毁灭。第四禅定没有元素的损害，但有各自业力的死亡和转移。当这些禅定毁灭时，那里的神获得更高层的自生心，转生到善增等处。像这样空无的时间也和上面一样。之后，在它下面有六十个黑暗劫，形成、住留、毁灭、空无也出现同样的次数，在它下面有像星星一样的劫，在灯劫中有无数的佛出现。像这样，形成、住留、毁灭、空无四者相同地加起来的八十个中劫被称为一个大劫。如果与内在的觉知相结合，那么阿赖耶识就像虚空一样，无明是普遍概念的风，贪欲是水，父母的精血形成像须弥山一样的身体，日月是眼睛，四大部洲和附属小洲是处，十二处，七山和外围是八识聚，与六道相应的六脉轮，那些和谐与冲突，以及与此相似的各种苦乐，与毁灭相似的生老病死等，出现是相似的法。根本偈：天人的导师金刚身，恒常观视有遮蔽，远离摧毁的侍奉松懈后，示现寂静法界的喜悦证悟。这是说，天人的导师，三世诸佛获得金刚身，虽然没有变化，但在众生的显现中，恒常观视，即不入涅槃的状态，观视被遮蔽，远离摧毁的侍奉变得松懈后，示现涅槃，即寂静法界的喜悦证悟，这是指安住在法身的状态中。根本偈：禅定成就后，安住于劫的重担。
English
End. When wind destroys, the wind vajra cross below shakes, and everything below the third dhyana is destroyed and becomes empty. This is because in the first dhyana, the mind and mental events' discrimination are like fire, so when fire destroys seven times, the second dhyana and above will not be destroyed. In the second dhyana, there is the experience of joy and happiness, like a stream of water, and it is destroyed by water due to the fault of water. In the third dhyana, there is the movement of breathing, like wind, so it is destroyed by wind. The fourth dhyana has no harm from the elements, but there is death and transference due to each individual's karma. When these dhyanas are destroyed, the gods there obtain the spontaneously arising mind of the higher realms and are born in places like Ge-gyas. The duration of emptiness is also the same as above. Afterwards, below it, there are sixty dark kalpas, and formation, abiding, destruction, and emptiness occur the same number of times. Below it, there are kalpas like stars, and in the lamp kalpa, countless Buddhas appear. Thus, the eighty intermediate kalpas, which are the sum of the four—formation, abiding, destruction, and emptiness—are known as one great kalpa. If combined with inner awareness, then the alaya consciousness is like space, ignorance is the wind of universal concepts, desire is water, the union of parents' essence forms a body like Mount Meru, the sun and moon are the eyes, the four continents and subcontinents are the sense bases, the twelve sources, the seven mountains and surrounding areas are the eight consciousness aggregates, the six chakras corresponding to the six realms, those harmonies and conflicts, and the various joys and sorrows similar to them, and birth, old age, sickness, and death, etc., which are similar to destruction, are similar dharmas. Root text: The teacher of gods and humans, the supreme vajra body, constantly observing with a veil, after the service free from destruction becomes relaxed, demonstrates the joyous realization of the peaceful realm. This means that the teacher of gods and humans, the Buddhas of the three times, having attained the supreme vajra body, although unchanging, in the appearance to sentient beings, constantly observing, that is, not entering nirvana, the observation is veiled, and after the service free from destruction becomes relaxed, demonstrates nirvana, that is, the joyous realization of the peaceful realm, which refers to abiding in the state of the dharmakaya. Root text: After achieving dhyana, bearing the burden of abiding for a kalpa.
Chinese
看到无意义的死亡后， 梵天、自在天、善生和转轮王等， 也无法思索逃离死主魔爪之法。 这是说，即使是禅定成就后能活八万大劫的仙人，最终也看到长寿变得毫无意义而死亡，看到梵天、自在天、遍入天和转轮王等世间有权有势者，也无法思索逃离死主的魔爪之法，即使思索也无法成功。 根本颂： 天界药草繁茂悦意地， 夺取众生寿命心心念念， 手持木棒的猎人， 除了追求折磨别无所思。 这是说，天界人居住的地方，生长着各种草药，如花草等，如同药草繁茂悦意之地，聚集着许多朋友，夺取众生寿命的猎人不是别人，正是手持木棒的阎罗使者，他们一心只想着折磨众生。 根本颂： 夏日酷热煎熬的众生， 欣喜秋月清凉的光芒， 却未曾想到百日流逝， 自己的生命也在消逝而心生恐惧。 这是说，夏日酷热煎熬的愚笨众生，心想如果能在凉爽的秋月下休息该多好啊，却没有想到在这期间，许多日子已经过去，自己的生命也在消逝，却不因此而感到恐惧，这真是太愚蠢了。 根本颂： 勇士努力射出的箭迅疾， 不如地上爬行的毒蛇， 不如空中飞行的夜叉， 不如日月运行的飞车， 一切之中人的寿命逝去最快。 就像大力士射出的箭，不如地上爬行的毒蛇快，毒蛇不如空中飞行的，专门寻衅滋事的夜叉快，夜叉不如日月运行的风车快，风车不如迅疾的天神快，这些之中，人的寿命逝去最快。 根本颂： 正值壮年却受衰老惩罚， 安住聚会却被疾病扰乱， 圆满的依
English
Having seen death become meaningless, Even Brahma, Ishvara, Sukhasambhava, and Chakravartins, Cannot contemplate a way to escape the clutches of the Lord of Death. This means that even the great sages of the gods who, having achieved meditation, live for eighty thousand great kalpas, eventually see their long lives become meaningless and die. Seeing this, even Brahma, Ishvara, Vishnu, and Chakravartins, who are powerful in the world, cannot contemplate a way to escape the clutches of the Lord of Death, and even if they do, they cannot succeed. Root Verse: In the delightful heavenly realm of medicinal herbs, The hunter who repeatedly takes the lives of beings, Holding a club in his hand, Thinks of nothing but pursuing torment. This means that in the heavenly realm of gods and humans, where various medicinal herbs such as flowers and plants grow, like a delightful land of medicinal herbs, a group of friends gathers. The hunter who repeatedly takes the lives of beings is none other than the messenger of Yama, holding a club in his hand, who thinks only of tormenting beings. Root Verse: Beings tormented by the summer heat, Rejoice in the clear light of the autumn moon, But do not think that a hundred days have passed, And their own lives are also passing away, and become afraid. This means that foolish beings tormented by the summer heat think that it would be nice to rest under the cool autumn moon, but they do not realize that many days have passed during this time, and their own lives are also passing away, but they do not become afraid because of this. This is truly foolish. Root Verse: The arrow shot by a warrior is swift, But slower than a snake crawling on the ground, Slower than a Yaksha flying in the sky, Slower than the chariot of the sun and moon, Of all things, the passing of human life is the fastest. Just as an arrow shot by a strong man is slower than a snake crawling on the ground, the snake is slower than a Yaksha flying in the sky who specializes in causing trouble, the Yaksha is slower than the wind chariot of the sun and moon, and the wind chariot is slower than a swift god. Of all these, the passing of human life is the fastest. Root Verse: Those who have reached their prime are afflicted by the punishment of old age, Those who dwell in gatherings are disturbed by illness, The perfect bas
Chinese
衰老、疾病和灾难摧毁一切，死亡迅速降临夺取生命。这是说，使世界变得恶劣的这四件事使众生遭受痛苦，也如《国王教诫经》中所说：伟大的国王啊，衰老摧毁并降临于青春鼎盛之时；疾病摧毁并降临于无病之时；灾难摧毁并降临于一切圆满之时；死亡摧毁并降临于生命。如是，应与解释相符。根本偈：当在死主阎罗的战场上战败时，奔向无依无靠、没有庇护和助力的悬崖。生命的活力和感官功能完全丧失，药物和医生也离他而去。四肢移动时感到疲惫，呼吸不由自主地被力量摇动和拉长。即使被亲友围绕并悲痛哭泣，也无法逃脱，就像被铁钩抓住一样。他的呼吸变化如同马鬃的细丝，被死神锋利的敌刀斩断。舍弃了美貌，露出牙齿，进入业力所致的黑暗深渊。这是说，当在死主阎罗的战场上战败，即身心分离之时，没有保护和帮助，就像在危险的悬崖上，巨石滚落一样无法阻挡。青春的容颜消逝，五种感官的功能也消失，即使有滋养的青春，生命耗尽也无法延长片刻。手脚无法自由移动，不由自主地摇动，最终感到疲惫，无法动弹。呼吸也变得短促粗重，呼气漫长而剧烈，发出粗重的声音。即使被父母、亲戚、朋友等可以舍命相救的人们围绕，发出悲痛的哭喊，也无法逃脱死亡，就像被铁钩抓住一样，丝毫无法动摇。注定要死亡之人的呼吸，其进出如同马鬃的细丝，极其纤细的顶端，也被无情的死神之敌的利刃斩断。活着时高兴地欢笑不再，死亡时张着嘴，露出失去美感的牙齿，即使如此，也只会让人感到厌恶，死亡本身