仁王般若經疏 3.21

3.21

乾坤洞然者，如造天地。《本起經》說天地壽二百萬劫，壽盡為劫火燒盡。七日凝住，過七日天下洞然。劫火去，上至欲界第六天，一劫火盡。他方大龍王雨水滅。火上至第十梵天，盡色界。復有一劫，旋藍風從他方來，吹此天雨水波蕩至上無色界。復有劫水盡，吹水波即作山川。天地初成，未有日月星宿，諸天飛來日月，國土始有也。就初兩偈中，初二句就天地，次兩句約山海，次兩句就天龍，次一句就陰陽。二儀者，一陰、二陽，此之二種能生能成，名為二儀。言尚殞者，明此陰陽雖復生長，而念念彫喪，故是無常。下一句結無常。無常多種，今略出五種：一滅無常，捨現報；二壞無常，和合破散；三轉變無常，色等變為異；四集相無常，無實生滅也；五自性無常，有為之法平等不住也。次兩偈明苦，即明八苦。

As for “heaven and earth blaze thoroughly,” it is like the creation of heaven and earth. The Benqi jing says that the lifespan of heaven and earth is two million kalpas; when their lifespan is exhausted, they are burned away by the kalpa-fire. For seven days [the fire] congeals and dwells, and past seven days heaven and earth blaze thoroughly. The kalpa-fire proceeds, reaching upward to the sixth heaven of the desire realm, and one kalpa's fire is exhausted. A great dragon king of another realm rains down water to extinguish it. The fire reaches upward to the tenth Brahmā heaven, exhausting the form realm. Again there is a kalpa in which the vairambhaka winds come from another realm, blowing the rain and waters of these heavens into billowing surges up to the formless realm. Again there is a kalpa when the waters are exhausted, and blowing the water surges produces mountains and rivers. When heaven and earth were first formed, there were not yet sun, moon, or stars; the gods flew down as the sun and moon, and only then did lands exist. Within the first two verses: the first two lines concern heaven and earth; the next two lines concern the mountains and oceans; the next two lines concern the gods and dragons; the next line concerns yin and yang. “The two primal forces” are: first, yin; second, yang. These two kinds are able to generate and accomplish, and are called the two primal forces. Stating that they “even perish” explains that although this yin and yang generate and grow, they wither and perish from thought-moment to thought-moment, and therefore are impermanent. The final line concludes with impermanence. Impermanence is of many kinds; now five kinds are briefly presented: first, impermanence of cessation, relinquishing the present retribution; second, impermanence of destruction, the breaking apart of combinations; third, impermanence of transformation, forms and so forth transforming into something different; fourth, impermanence of accumulated characteristics, being devoid of real production and cessation; fifth, impermanence of intrinsic nature, conditioned phenomena being equally non-abiding. The next two verses explain suffering, namely explaining the eight sufferings.