仁王般若經疏 3.21

3.21

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.