俱舍論疏 12.46

12.46

論「謂唯五蘊」，答劫體。明無別法。即以彼時五蘊為體。不同外道別有時、方。《婆沙》一百四十五云「劫體是何？有說是色。如是說者，晝夜等位無不皆是五蘊生滅以此成劫，劫體亦然。劫既通三界時分，故用四蘊、五蘊為性。若無色，以四蘊為性；空劫，即以二蘊為性。」《婆沙論》云「何故名劫？劫是何義？答：分別時分故分為劫。謂分別剎那、臘縛、牟呼栗多時分以成晝夜，分別晝夜時分以成半月、月、年，分別半月等時分以成於劫。以是分別時分中極，故得總名聲。聲論師者言：分別位故說名為劫。所以者何？是分別有為法行中究竟位故。」

On the Śāstra's text, "It is said to be merely the five skandhas": Answering regarding the essential nature of a kalpa. It clarifies that there is no separate dharma; the five skandhas of that time are taken as its essential nature. This differs from non-Buddhists who hold that there is a separate time and direction. The Vibhāṣā, fascicle 145, says: "What is the essential nature of a kalpa? Some say it is matter (rūpa). The correct statement is that the states of day and night and so forth are without exception the arising and ceasing of the five skandhas, by which a kalpa is formed; the essential nature of a kalpa is also like this. Since a kalpa applies to the time periods of the three realms, it takes the four skandhas or the five skandhas as its nature. If in the formless realm, it takes the four skandhas as its nature; in the kalpa of emptiness, it takes two skandhas as its nature." The Vibhāṣā-śāstra says: "Why is it named a kalpa? What is the meaning of kalpa? Answer: Because of distinguishing (kalpana) temporal divisions, it is divided as a kalpa. That is to say, distinguishing the temporal divisions of kṣaṇa, lava, and muhūrta to form day and night; distinguishing the temporal divisions of day and night to form fortnights, months, and years; distinguishing the temporal divisions of fortnights and so forth to form a kalpa. Because it is the culmination among distinguishing temporal divisions, it acquires this general designation. The grammarians say: Because of distinguishing states, it is said to be named a kalpa. Why is that? Because it is the ultimate state among the conditioning of conditioned dharmas."