俱舍論頌疏論本 12.16

12.16

釋曰：劫有四種：一壞、二成、三中、四大。言壞劫者，謂從地獄有情不復更生，至外器都盡，壞有二種：一趣壞、二界壞。界壞復有二種：一有情壞、二外器壞。謂此世間過於二十中劫住已，從此復有等住二十，壞劫便至。若時地獄有情命終，無復新生，為壞劫始，乃至地獄無一有情，爾時名為地獄已壞。諸有地獄定受業者，業力引置他方獄中，由此准知傍生，鬼趣。然各先壞本處住者，人天雜居者與人天同壞。若是時人趣，此洲一人，無師法然，得初靜慮，從靜慮起，唱如是言：「離生喜樂，甚樂甚靜。」餘人聞已，皆入靜慮，命終并得生梵世中，乃至此洲有情都盡，是名已壞贍部洲人。東、西二洲例此應說。北洲命盡生欲界天，由彼無能入定離欲（北洲不入定，顯不生色界也）。乃至人趣無一有情，爾時名為人趣已壞。若時天趣四大王天隨一法然，得初靜慮，乃至並得生梵世中，爾時四大王天有情都盡，是名已壞四大王天，餘五欲天例此應說。乃至欲界無一有情，名欲界中有情已壞。若時梵世隨一有情無師法然，得二靜慮，從定起已，唱如是言：「定生喜樂，甚樂甚靜。」餘天聞已，皆入彼靜慮，命終並得生極光淨天，乃至梵世有情都盡，是名已壞有情世間，唯器世間空曠而住。餘十方界一切有情感此三千大千世界業盡，於此漸有七日輪現，諸海乾渴，眾山洞然，州渚三輪並從焚燎，風吹猛焰燒上天宮，乃至梵宮無遺灰燼。自地火焰燒自地宮，非他地災能壞他地。由相引起，故作是言：「下火風飄，焚燒上地。」謂欲界火猛焰上昇為緣，引生色界火炎，餘災亦爾。如是始從地獄漸壞，乃至器盡，總名壞劫（已上釋初行頌）。

The explanation says: Kalpas are of four kinds: first, dissolution; second, formation; third, intermediate; fourth, great. As for the kalpa of dissolution, it is from the time when sentient beings are no longer reborn in hell until the external vessel is completely gone. Dissolution is of two kinds: first, dissolution of realms of rebirth; second, dissolution of dhātus. Dissolution of dhātus is also of two kinds: first, dissolution of sentient beings; second, dissolution of the external vessel. That is to say, after this world has endured through twenty intermediate kalpas of duration, twenty [more] of equal duration [occur], and the kalpa of dissolution arrives. When sentient beings in hell die and there is no new birth, that is the beginning of the kalpa of dissolution, up to the point when not a single sentient being remains in hell; at that time it is called hell having dissolved. Those sentient beings who have fixed karma to be experienced in hell are drawn by the power of karma to be placed in hells of other directions; from this one should infer the realms of animals and hungry ghosts. However, those residing in their own respective native realms dissolve first; those living intermingled with humans and devas dissolve together with humans and devas. If at that time, among humans on this continent, a single person naturally attains the first dhyāna without a teacher, emerges from the dhyāna, and proclaims these words: 'The joy and bliss born of detachment are extremely joyous and peaceful!' Other people, having heard this, all enter dhyāna, and upon dying they all attain rebirth in the Brahmā world, until sentient beings on this continent are completely gone—this is called the dissolution of the humans of Jambudvīpa. The eastern and western continents are to be explained analogously. When those on the northern continent die, they are born into the kāmadhātu heavens, because they are incapable of entering meditative absorption and separating from desire (the northern continent does not enter meditative absorption, showing that they are not born into the rūpadhātu). Up to the point when not a single sentient being remains in the human realm, at that time it is called the human realm having dissolved. When one deva among the Four Great Kings naturally attains the first dhyāna, up to the point where they all attain rebirth in the Brahmā world, at that time the sentient beings of the Four Great Kings are completely gone; this is called the dissolution of the Four Great Kings, and the remaining five kāmadhātu heavens are to be explained analogously. Up to the point when not a single sentient being remains in the kāmadhātu, this is called the sentient beings in the kāmadhātu having dissolved. When a sentient being in the Brahmā world naturally attains the second dhyāna without a teacher, emerges from absorption, and proclaims these words: 'The joy and bliss born of absorption are extremely joyous and peaceful!' Other devas, having heard this, all enter that dhyāna, and upon dying they all attain rebirth in the Ābhāsvara Heaven, until sentient beings in the Brahmā world are completely gone—this is called the sentient world having dissolved, leaving only the vessel world enduring in vast emptiness. When the karma of all sentient beings from other directions of the ten directions that generated this trichiliocosm is exhausted, seven suns gradually appear here; the oceans dry up, all mountains are consumed by fire, the continents, islands, and the three wheels are all incinerated, and the wind blows the fierce flames up to burn the heavenly palaces, until the Brahmā palace is reduced to ashes with nothing remaining. The flames of one's own realm burn the palaces of one's own realm; disasters of another realm cannot destroy another realm. Because one brings about the other, it is said: 'The lower fire is blown by the wind, burning the upper realm.' That is, the fierce flames of the kāmadhātu fire rising upward serve as a condition to produce the fire flames of the rūpadhātu; the other disasters are also like this. In this way, gradually dissolving from hell until the vessel is exhausted is collectively called the kalpa of dissolution (this concludes the explanation of the first verse).