彰所知論 2.3

2.3

始帝王祖三末多王，是時田分互起侵盜。初發偷盜，被王推問，言不曾偷，始起妄語。王法誅戮，即有殺害不善法生。爾時眾生造不善法，命終之後即生傍生，次生餓鬼，漸生地獄，次無間獄生一有情。時成劫終，如是有情行諸不善，壽量慚減，受用乏少。閻浮提人壽八萬歲，無間地獄生一有情，是二同時，如是情世界成。十九中劫器世界成，即一中劫。如是成劫，二十中劫。閻浮提人八萬歲時，始為住劫，住劫亦經二十中劫。至十歲時刀兵災起唯七晝夜，疾疫災起七月七日，饑饉災起七年七月七日，多分死歿，餘者相覩起希見心，互相睦戀遠離殺害。漸生善故，壽量受用復增益盛，至八萬歲。增上之時轉輪王出，依法化民；下減之時婆伽梵出，拔濟眾生；增減時間獨覺出世，令諸有情而作福田。住劫亦經二十中劫。始壞劫初情世界壞，無間獄中無有情生，先生業盡即生別趣。若有未盡生上地獄，或別世界地獄中生。無間獄空，如是向上地獄漸空，生餓鬼趣。如是餓鬼、傍生趣空。人趣之中除鳩婁人，餘共欲天，無師法然獲初靜慮，生初禪天。北鳩婁人生欲界天，獲初靜慮生初禪天，無師法然獲二靜慮生二禪天。從無間獄至梵世空，如是亦經十九中劫。然後四洲有七日出，初不降雨，藥草叢林悉皆枯槁。二日出時溝池乾涸，三日出時殑伽河等悉皆枯竭，四日出時無熱池竭，五日出時海水沒膝，六日出時大海亦竭，七日出時彼器世界一聚火聳，從無間獄直至梵世以火燒壞經一中劫。壞劫總經二十中劫，空劫亦爾。如是成住壞空即八十劫，總此八十名一大劫，為梵眾等壽量之數。

At the beginning, when the ancestor of kings, King Sammata, reigned, theft and encroachment arose over the apportioned fields. When theft first arose, upon being questioned by the king, [the thief] said he had not stolen, and thus false speech first arose. When the king's law carried out executions, the unwholesome dharma of killing arose. At that time, sentient beings committed unwholesome dharmas, and after dying they were born among animals, next among hungry ghosts, and gradually in hells; then one sentient being was born in the Avīci Hell. At that time, the vivarta-kalpa ended. As these sentient beings engaged in various unwholesome deeds, their life-spans gradually decreased and their provisions became scarce. When the life-span of human beings in Jambudvīpa was eighty thousand years, one sentient being was born in the Avīci Hell—these two occurred simultaneously, and thus the world of sentient beings was formed. It took nineteen intermediate kalpas for the receptacle world to form, which constitutes one intermediate kalpa. Thus the vivarta-kalpa lasted twenty intermediate kalpas. When human beings of Jambudvīpa had a life-span of eighty thousand years, the vivartasthāyi-kalpa began; the vivartasthāyi-kalpa also passed through twenty intermediate kalpas. When [life-span] reached ten years, the disaster of weapons arose for only seven days and seven nights; the disaster of epidemics arose for seven months and seven days; the disaster of famine arose for seven years, seven months, and seven days. Most died; the survivors, seeing one another, gave rise to a sense of rarity, showed mutual affection, and refrained from killing. As they gradually gave rise to wholesome deeds, their life-spans and provisions increased and flourished again up to eighty thousand years. During the period of increase, Cakravartin kings appeared, governing the people in accordance with the Dharma; during the period of decrease, Bhagavāns appeared, rescuing sentient beings; in the intervals between increase and decrease, Pratyekabuddhas appeared in the world, serving as fields of merit for sentient beings. The vivartasthāyi-kalpa also passed through twenty intermediate kalpas. At the beginning of the saṃvarta-kalpa, the world of sentient beings first dissolved: no sentient beings were born into the Avīci Hell, and those previously born, once their karma was exhausted, were born into other destinies. If their karma was not exhausted, they were born in higher hells, or in the hells of other worlds. The Avīci Hell became empty; in this way, the higher hells gradually emptied, and they were born into the destiny of hungry ghosts. Thus the destinies of hungry ghosts and animals became empty. Among the human destiny, except for the Uttarakuru people, the rest, together with the devas of the desire realm, naturally attained the first dhyāna without a teacher and were born in the first dhyāna heaven. The people of Uttarakuru were born into the heavens of the desire realm, attained the first dhyāna, were born in the first dhyāna heaven, and naturally attained the second dhyāna without a teacher, being born in the second dhyāna heaven. From the Avīci Hell up to the Brahmā world, all became empty; this also took nineteen intermediate kalpas. Thereafter, seven suns appeared over the four continents: at first no rain fell, and medicinal herbs and forest groves all dried up and withered. When the second sun appeared, ditches and ponds dried up; when the third sun appeared, the Gaṅgā River and others all dried up; when the fourth sun appeared, Lake Anavatapta dried up; when the fifth sun appeared, the ocean's water reached down to the knees; when the sixth sun appeared, the great ocean also dried up; when the seventh sun appeared, that receptacle world became a mass of towering fire, and from the Avīci Hell straight up to the Brahmā world, it was burned and destroyed by fire, lasting for one intermediate kalpa. The saṃvarta-kalpa totaled twenty intermediate kalpas; the saṃvartasthāyi-kalpa was also like this. Thus, forming, abiding, destruction, and voidness make eighty kalpas; these eighty collectively are called one mahākalpa, which is the measure of the life-span of the Brahmapāriṣadya and others.