English
Oh oh. Thus, by bestowing the adornment of vowels upon the thirty-four clarifying letters, letters that manifestly produce names and so forth are accomplished. In the initial group, for ཀ (ka), the life-letter is ཨ (a). When ཀ (ka) is pronounced, naturally and incidentally, the sound ཀ་ཨ་ (ka a) arises. When gugu (藏文音标符号，short vowel mark) is given, it becomes ཨི (i), that is, ཀི་ཨི་ (ki i). Naro (藏文音标符号，long vowel mark) is ཨོ (o). 'greng bu (藏文音标符号，long vowel mark) is ཨེ (e). Zhabs kyu (藏文音标符号，subscript mark) is ཨུར་ (ur), arising incidentally. That same note about gi gu and so on, also exists in Tibetan letters. The clarifying letters are condensed into twenty-four letters. The remaining six and a half are: ཅ་ཆ་ཇ་ཞ་ཟ་འ་ (ca cha ja zha za 'a) etc., of which འ་ ('a) is placed in half position. In Indian letters also, it is only attached as a long vowel; it is not present in the ordinary form. In Tibetan also, it mostly transforms into prefixes, suffixes, and long vowels. For those, the vowels ཨ་ཨཱ་ (a ā) are the life of the letters, therefore they are contained within. ཨི་ (i) is gugu. ཨེ་ (e) is 'greng bu. ཨུ་ཨཱུ་ (u ū) is zhabs kyu. ཨོ་ (o) is naro. ར་ (ra) is ra ra sta. ཡ་ (ya) is ya ya sta. Thus, letters and the mothers of letters are individual, like a single strand of hair, or a single barb of a peacock feather, or like a single blade of grass. When assembled, they form names and so forth, like a rope, or like a bundle of peacock feathers, or like a lawn. Just as names arise from the assembly of letters, words arise from names, namely the Buddha's words and treatises. If examined, the letters are individual and unattached. Words are formed from the assembly of names, such as "samsara and nirvana," which show the connection between things with different meanings. Therefore, letters and names only approximately represent one meaning, but an assembly of two or three of these shows the connection between things with different meanings. If many words assemble, they become a collection of words, such as "all phenomena are naturally pure and luminous," and from this sequence of expansion, the chapters, volumes, and sections of the Buddha's words and treatises are accomplished. The assembly of sections accomplishes the complete body. Thus, at the very moment of accomplishment, the nature of how much or how little has assembled remains, with the individual letters remaining unmixed. Just as when a rope is in its natural state, each strand of hair remains separate; when a bundle of peacock feathers appears, each barb is separate; and when a lawn appears, each blade of grass appears separate. Therefore, all phenomena of existence, samsara, and nirvana, from the moment they are expressed and designated by the collection of names, words, and letters, there is no connection between name and meaning, and the letters are individual.
Chinese
因此，即使分析文字，由于其无有部分和实体，本性即是天空。从生、住、灭的显现来看，因为它们在无处生起和显现，所以一切法显现而无自性，应知如幻化、魔术、眼翳、乾闼婆城等。大乘窍诀论典《如意宝藏论》中，第五品讲述住劫的解释完毕。 第六品，讲述坏灭和空性的劫的解释。 如是，住劫圆满究竟后，讲述坏灭劫。住劫结束后，地狱世界不再新生，这就是坏灭的最初开始。坏灭劫是将住的延续转变为其他状态并使其毁灭。总的来说，是众生精华的显现坏灭和作为所依之器的显现坏灭两种。众生坏灭经历十九个中劫，器坏灭经历一个中劫。总共二十个中劫称为坏灭劫。 众生坏灭分为门和次第两种。首先，众生坏灭的门如前所述，向上增长二十，向下衰减二十，共四十个中劫圆满。二十个中劫结束后，在一切众生的最后向上增长时，众生地狱中的众生死后不再新生，此时是坏灭劫的开始。如果说在最后寿命为十岁时，被刀剑等杀死的人会生于地狱，那么坏灭时不去地狱，因果就改变了，是获得了转生吗？不是的，那些有去地狱业力的人会去其他世界的地狱，不会新堕入这个地狱，所以从最初不再新生于地狱之处开始是合理的。坏灭的次第是怎样的呢？那时，业尽者将生于天界，地狱受报未尽者将转移到其他地狱。同样，饿鬼和旁生也是如此。三恶趣中
English
Therefore, even if analyzing letters, since they have no parts and entities, their nature is inherently the nature of the sky. From the appearance of arising, abiding, and ceasing, since they arise and appear where there is nothing, all phenomena appear but have no self-nature, and should be understood as like illusions, magic, eye ailments, cities of gandharvas, and so on. From the Great Vehicle's Instruction Manual, the Treatise "Wish-Fulfilling Treasure," the explanation of the fifth chapter, which explains the Abiding Aeon, is completed. Sixth Chapter: Explanation of the Chapter on Destruction and Emptiness. Thus, after the complete end of the Abiding Aeon, the Destruction Aeon is explained. After the Abiding Aeon ends, the hell realms no longer have new births, and this is the very beginning of the Destruction. The Destruction Aeon is the transformation of the continuation of abiding into another state, causing it to decay and collapse. In summary, there are two types of destruction: the destruction of what appears as the essence of sentient beings and the destruction of what appears as the vessel of support. The destruction of sentient beings takes nineteen intermediate aeons, and the destruction of the vessel takes one intermediate aeon. A total of twenty intermediate aeons are called the Destruction Aeon. The destruction of sentient beings occurs in two ways: through a door and in a sequence. First, the door of the destruction of sentient beings is as previously mentioned: twenty increases upwards and twenty decreases downwards, completing forty intermediate aeons. After the twenty intermediate aeons are completed, at the very end of the upward increase of all sentient beings, when sentient beings in the hells die and are no longer reborn, this is the beginning of the Destruction Aeon. If it is said that those who die by weapons, etc., when the lifespan is ten years, will be born in hell, then not going to hell at the time of destruction means that cause and effect have changed, and a change of place has been obtained, or what? It is not so; those with the karma to go to hell will go to the hells of other realms, and will not newly fall into this hell. Therefore, it is reasonable to start from the place where there are no new births in the hell realm. What is the sequence of destruction? At that time, those whose karma is exhausted will be born in the heavens, and those whose experience of hell is not exhausted will be transferred to other hells. Similarly, the hungry ghosts and animals are the same. In the three lower realms,
Chinese
将不再有情众生。如果说，导致产生的原因是那些有业力的众生所受的地狱等果报，那么，当果报成熟时，那些地狱众生在地狱毁灭时会怎样呢？如果认为，那些寿命未尽的众生，即使被杀，在时间和业力未尽之前也不会死亡，那么情况是这样的：毁灭首先从地狱开始。当那里连一个众生都没有的时候，就叫做地狱世界毁灭。就像乌鸦飞起和棕榈树倒下同时发生一样，那些地狱业力耗尽的众生，地狱毁灭后，就会转生到注定要感受更高一层的业力的地方。有些人转生为饿鬼，有些人转生为旁生、人和天等。那些转生到地狱但寿命未尽的众生，在地狱毁灭之前会感受痛苦，毁灭后会转生到其他有地狱的地方。如圣《佛母十万颂》中说：“因缺乏佛法而积累的业力，会导致众生从一个大地狱走向另一个大地狱。在那里，当发生火劫时，他们会走向其他世界的众生大地狱。在那里，也会发生火劫。”等等。从大地狱到，指的是从等活地狱到极热地狱，表明会转生到热地狱和寒地狱。大地狱指的是从莲花大地狱到无间地狱，转生后会受苦。地狱毁灭后，饿鬼世界开始毁灭，众生转移的方式是一样的。饿鬼世界毁灭后，旁生世界毁灭。然后，人和天等依次毁灭。饿鬼的根本处，在王舍城（Rajgir）的地下五百由旬处。有些零星的饿鬼也在天人的居所中游荡。旁生的主要处所在大洋中，只有酿酒的酒糟那么多。零星的旁生也在天人的居所中。地狱的处所，在冈底斯山（Mount Kailash）下两万由旬处有无间地狱。其上方累叠着其他的地狱。寒地狱在北方边缘，靠近热地狱。
English
There will be no sentient beings. If it is said that the hells and other results experienced by sentient beings with karma are the cause of arising, then what will happen to those hell beings when the hells are destroyed when the results mature? If it is thought that those beings whose lives have not ended will not die even if they are killed until the time or karma is exhausted, then this is the case: destruction begins first from hell. When there is not even a single sentient being there, it is called the destruction of the hell world. Just as a crow flying up and a palm tree falling happen at the same time, those whose hell karma is exhausted will be reborn in the place where they are destined to experience the karma of a higher realm after the hell is destroyed. Some are reborn as pretas, some as animals, humans, gods, and so on. Those who are born in hell but whose lives have not ended will experience suffering until the destruction of this hell, and after destruction, they will be reborn in another place where there is hell. As the noble "Mother of the Buddhas in One Hundred Thousand Verses" says: "The karma accumulated due to lack of Dharma will cause beings to go from one great hell to another great hell. There, when the fire kalpa occurs, they will go to the great hells of sentient beings in other worlds. There, there will also be a fire kalpa," and so on. From the great hell, it refers to going from the Reviving Hell to the Extremely Hot Hell, indicating that they will be reborn in the hot hells and cold hells. The great hells refer to suffering after being born from the Great Lotus Hell to the Avici Hell. As soon as a hell is destroyed, the world of pretas begins to be destroyed, and the way sentient beings transfer is the same. As soon as that is destroyed, the animal world is destroyed. Then, humans and others are destroyed in order. The root place of the pretas is five hundred yojanas below the city of Rajgir. Some scattered pretas also wander in the abodes of gods and humans. The main place of animals is in the great ocean, only as much as the mash of brewing alcohol. Scattered animals are also in the abodes of gods and humans. The place of hell is twenty thousand yojanas below Mount Kailash, where the Avici Hell is located. Above it, other hells are stacked. The cold hells are on the northern edge, adjacent to the hot hells.