Chinese
对于那些执着和贪恋事物的众生，由嗔恨完全引发，互相争斗，出现断绝生机的兵器劫，断绝自他一切事物的作业延续。经中说：“争斗兵器劫，断绝一切事物。”因此，对于嗔恨者，兵器劫会持续七天七夜。这也是佛陀慈悲的作为，在所化嗔恨者的显现中。第二，外劫有四种：火劫、水劫、风劫和空劫。第一种是，经中说：“胜观火劫，焚烧一切事物之网。”因此，对于将外境事物执着为自性的器世间，断除实执。方式是，诸佛的慈悲作为，在所化傲慢者的显现中，显现为火劫，从而成办利益。寂怒尊神续部中说：“以傲慢的方式调伏傲慢，调伏傲慢的宝金刚黑汝嘎。”第二种是，经中说：“寂止水劫，搅动一切执着的习气。”因此，以寂静自性的分别执着来平息的水劫，会摧毁一切心的分别念，所以称为寂止。方式是，佛陀的慈悲作为，在所化贪欲者的显现中，显现为水劫毁灭的方式。又是尊神续部中说：“以贪欲的方式调伏贪欲，调伏贪欲的莲花黑汝嘎。”第三种是，经中说：“无碍风劫，周遍轮转所知无碍。”因此，对于不执着任何相状，刹那间无碍地以风劫的方式，摧毁一切粗细事物，使其不住留。方式是，诸佛的慈悲作为，在所化嫉妒者的显现中，显现为风劫。在那时，佛陀的慈悲事业也没有动摇。尊神续部中说：“以嫉妒的方式调伏嫉妒，调伏嫉妒的事业黑汝嘎。”以及《佛陀颅骨续》中说：“不舍五毒，智慧
English
For sentient beings who are attached to and crave objects, completely aroused by hatred, fighting each other, the kalpa of weapons that sever life arises, cutting off the continuation of all activities of both self and others. As it is said in the scripture: "The kalpa of fighting weapons, cuts off all things." Therefore, for those with hatred, the kalpa of weapons will continue for seven days and seven nights. This is also the compassionate activity of the Buddhas, appearing as such in the perception of those to be tamed who are filled with hatred. Secondly, there are four external kalpas: the fire kalpa, the water kalpa, the wind kalpa, and the emptiness kalpa. The first is, as it is said in the scripture: "The fire kalpa of higher vision, burns all the net of things." Therefore, for the container world that grasps external objects as its own nature, severing the grasping of reality. The manner is, the compassionate activity of the Buddhas, appearing as the fire kalpa in the perception of those to be tamed who are arrogant, thereby accomplishing benefit. In the Peaceful and Wrathful Deity Tantra, it says: "Subduing arrogance with the manner of arrogance, the Ratna Heruka who subdues arrogance." The second is, as it is said in the scripture: "The water kalpa of peaceful abiding, stirs up all the imprints of grasping." Therefore, the water kalpa that pacifies the conceptual grasping of self-nature, destroys all the thoughts of the mind, and is therefore called peaceful abiding. The manner is, the compassionate activity of the Buddhas, appearing as the manner of destruction by the water kalpa in the perception of those to be tamed who are filled with desire. Again, in the Deity Tantra, it says: "Subduing desire with the manner of desire, the Padma Heruka who subdues desire." The third is, as it is said in the scripture: "The unimpeded wind kalpa, revolves unimpededly through all that is to be known." Therefore, for that which does not grasp any characteristics, in an instant, unimpededly, in the manner of the wind kalpa, destroying all coarse and fine objects, causing them to not remain. The manner is, the compassionate activity of the Buddhas, appearing as the wind kalpa in the perception of those to be tamed who are jealous. At that time, the compassionate activity of the Buddhas did not waver. In the Deity Tantra, it says: "Subduing jealousy with the manner of jealousy, the Karma Heruka who subdues jealousy." And in the Buddha Skull Tantra, it says: "Without abandoning the five poisons, wisdom."
Chinese
五、不舍三毒身语意，应与此意相结合。第四，经中说：以智慧虚空之劫，一切相之衰老皆空。因此，二十小劫使器世间和一切皆空。这是因为，对于成为佛陀所化之众生，显现如此景象，使所化生起出离心和厌离心，从而成为证悟胜义之所化。这些方式是诸佛慈悲之行，在所化众生的显现中，显现为空性的景象。意集经中说：轮回存在多久，教法之精要如日升起。此自性之法轮，不灭常转。如是说。意义归纳为二，第一：在何时，以何乘，对何所化，如何显现调伏之方便？即在成为五浊恶世的期间，常转法轮和证悟胜义之显宗密宗二者衰败之时，本体不作利益，即神通示现之乘，对于业力深重的所化，为了断绝调伏之方便，显现各种痛苦之相，从而作利益。经中说：在成为五浊恶世的期间，调伏之法衰败之时，劫等慈悲之教法，为了断绝恶业之流，痛苦之相则显现。又，意集经中说：如是楞伽之主，此一切秘密圣法，从法界中未曾动摇，仅从精要之法界中，生起空性之诸法，空性即是秘密之彼。如是说。第二分为二：辩驳和接受。第一：如是常转法轮和神通示现之乘作利益，则说导师佛陀不住世，教法正法衰败，无有调伏众生之方便。并非如此，经中说：说已逝和衰败等，导师佛陀无有逝世，教法正法无有兴衰，并非无有密咒之慈悲显现之方便。以佛陀之意秘密无二之慈悲行，以威力调伏，佛
English
Five, the body, speech, and mind without abandoning the three poisons, should also be combined with this meaning. Fourth, the scripture says: With the kalpa of wisdom's sky, all the decay of characteristics is empty. Therefore, twenty small kalpas make the vessel and everything empty. This is because, for those who have become disciples of the Buddha, such appearances are shown, causing disciples to generate renunciation and aversion, thereby becoming those who are certain to attain ultimate meaning. These ways are the compassionate deeds of the Buddhas, appearing as emptiness in the appearances of the disciples. The Condensed Intentions Sutra says: As long as samsara exists, the essence of the teachings rises like the sun. This wheel of dharma of self-nature, does not perish and constantly turns. Thus it is said. The meaning is summarized into two, the first: At what time, with what vehicle, for what disciples, how does the means of taming appear? That is, during the periods when it becomes the five degenerations, when the continuous turning of the wheel and the two, Sutra and Tantra, of the vehicle of definitive meaning, decline, the essence does not benefit, that is, the vehicle of miraculous manifestation, for disciples with heavy karma, in order to cut off the means of taming, various forms of suffering appear, thereby benefiting. The scripture says: During the periods when it becomes the five degenerations, when the methods of taming decline, the compassionate teachings of kalpas, etc., in order to cut off the flow of bad karma, the appearances of suffering appear. Also, the Condensed Intentions Sutra says: Thus, the lord of Lanka, all these secret and sacred dharmas, have never moved from the realm of reality, only from the realm of the essence, do the dharmas of emptiness arise, emptiness is the secret itself. Thus it is said. The second is divided into two: refutation and acceptance. First: If the continuous turning of the wheel and the vehicle of miraculous manifestation benefit, then it is said that the teacher Buddha does not abide in the world, the teachings of the Dharma decline, and there is no means of taming beings. It is not so, the scripture says: Saying that it has passed away and declined, etc., the teacher Buddha has no passing away, the teachings of the Dharma have no rising and falling, it is not that there is no means of the compassionate manifestation of secret mantras. With the compassionate deeds of the Buddha's mind, secret and non-dual, taming with power, the Buddha
Chinese
《萨妥巴》中说：“大乘秘密即是它。”《意集经》中说：“佛陀不会完全涅槃，佛法也不会消失，无论使用何种方便和乘，都是在最后的最后宣说的。”第三，关于胜义谛的乘，也有三种：未证悟、邪悟和证悟之乘的本体。第一种分为两种：庸人和断见者。庸人又分为两种： общей 和 частный。一般来说，他们不了解行善的因会导致善趣的快乐，也不了解作恶的因会导致恶趣的痛苦。他们不了解过去和未来的轮回，因此只关心今生的生计。如《总纲》中说：“这三界众生，对于善与非善之法，以及快乐和痛苦的果报，无论存在与否都不了解。他们不了解过去和未来的轮回，只关心今生的生存，这就是没有见解的庸人。”第二，分为 частный 的庸人有两种：劣种和不定种。第一种是指一般的轮回众生，他们无论在任何情况下都没有进入佛法的机会，他们的心智完全愚昧和迟钝，就像动物一样。正如经中所说：“劣种没有进入的机会，因为他们没有智慧，就像动物一样。”第二种是指某些特殊的人，他们虽然具有觉醒的潜力，但由于外在的因素，在没有遇到善知识之前，无法在任何时候进入佛法之门，就像没有闲暇和圆满的人一样。正如经中所说：“不定种有潜力，但因缘不具足，就像没有闲暇和圆满一样。”第二种是断见者，分为两种：断种和有知觉者。第一种是指普遍存在的法性，但由于他们不具备发展特殊品质的潜力，所以被称为断种。正如经中所说：“断种是没有因缘和潜力。”第二种分为四种：可怜者、散乱者、执着者和信仰者。第一种是具有特殊品质的
English
In the Satopa, it says, "The secret of the Mahayana is just that." And in the Gongdü, it says, "The Buddha will not completely pass into nirvana, and the Dharma will not disappear. Whatever means and vehicle are used, it is taught at the very end." Third, regarding the vehicle of definitive meaning, there are also three: non-realization, wrong realization, and the entity of the definitive vehicle. The first is divided into two: common people and nihilists. Common people are divided into two: general and specific. Generally, they do not understand that the cause of virtue leads to the happiness of higher realms, nor do they understand that the cause of non-virtue leads to the suffering of lower realms. They do not understand the past and future cycles of rebirth, so they only care about the livelihood of this life. As it says in the General Principles, "These sentient beings of the three realms do not understand whether the fruits of happiness and suffering exist or not in relation to virtuous and non-virtuous dharmas. They do not understand the past and future cycles of rebirth, and only care about the survival of this life. This is the common person without a view." Second, the specific common people are divided into two: inferior types and indeterminate types. The first refers to the general samsaric beings who, under any circumstances, do not have the opportunity to enter the gate of the Buddha's teachings. Their minds are completely ignorant and dull, like animals. As the scripture says, "Inferior types have no opportunity to enter, because they have no intelligence, like animals." The second refers to certain special individuals who, although they have the potential for awakening, are unable to enter the gate of the teachings at any time until they meet a virtuous friend due to external factors, like those without leisure and endowments. As it says in the same scripture, "Indeterminate types have potential, but the conditions are not met, like those without leisure and endowments." The second is the nihilist, divided into two: those with severed lineage and those with consciousness. The first refers to the nature of reality that pervades all, but because they do not possess the potential to develop special qualities, they are called those with severed lineage. As it says in the same scripture, "Those with severed lineage have no cause, condition, or potential." The second is divided into four: the pitiable, the distracted, the attached, and the faithful. The first is the one with special qualities.
Chinese
虽然自性清净，但由于暂未脱离其他罪恶的因缘，积累了强烈的罪业。其中，令人畏惧的奇特之处在于：造作强烈的异熟果报，引发强烈的痛苦，有见识的人看了都会感到害怕，所以被称为“令人畏惧者”。二是散乱者，专门从事今生的事务，追逐利益和名声，身语意三门都用于散乱的事务。经中说：散乱者为了今生，以各种利益和名声，做各种散乱的事情。三是卑劣者，为了今生的食物、财富和血统，依靠世间的神鬼，以及巫婆和占卜等各种幻术，改变他人的观念。经中说：具有卑劣观念的人，为了食物、财富和血统，努力依靠世间的神灵，用幻术获取财富和食物，改变他人的观念。四是具信者，虽然被今生的散乱所控制，没有追求解脱之道，但由于前世的串习力，不积累罪恶的异熟果报，具有觉醒特殊增长之种性的福分。他们不诽谤三宝，身语意三门自然而然地倾向于出离心、厌离心和清净的行为。经中说：具信者的特征是，虽然见解粗略，但不诽谤三宝，对罪恶的行为感到羞愧，稍微具有清净的种子，具有从续部中串习的业力。二是邪见者，分为两种：愚昧者和外道。第一种是自性邪见和因缘邪见。自性邪见是指，即使没有其他因缘，也由于前世串习力等力量，认为没有前世后世和业果等，认为显现的一切法，就像草地上突然冒出的蘑菇一样，是偶然的。经中说：第一种是没有不善的因缘，但由于业力串习