俱舍論頌疏論本 12.17

12.17

所言成劫，謂從風起，乃至地獄始有情生。謂此世間災所壞已，二十中劫唯有虛空。過此長時，次應復有等住二十，成劫便至。一切有情業增上力，空中漸有微細風生，是器世間將成前相。風漸增盛，成立如前所說風輪、水、金輪等。然初成立大梵王宮乃至夜摩天宮，後起風輪等，是謂成立外器世間。初一有情極光淨沒，生大梵處，為大梵王。後諸有情亦從彼沒，有生梵輔、有生梵眾、有生他化自在天宮，漸漸下生乃至人趣，北俱盧、西牛貨、東勝身、南贍部，後生餓鬼、傍生、地獄，法爾後壞必最先成。若初一有情生無間獄，二十中成劫應知已滿（已上釋第五第六句）。

What is called the kalpa of formation is from the rising of the wind until sentient beings first appear in hell. That is to say, after this world is destroyed by the disaster, there is only empty space for twenty intermediate kalpas. After this long time, there should next be twenty [intermediate kalpas] of equal duration, and the kalpa of formation arrives. By the sovereign power of the karma of all sentient beings, subtle winds gradually arise in the space, which is the precursor to the vessel world's impending formation. The wind gradually increases and intensifies, establishing the wind wheel, water wheel, golden wheel, and so on as described before. However, the palaces of the Great Brahmā King up to the palaces of the Yāma Devas are established first, and the wind wheel and so on arise later; this is called establishing the external vessel world. First, a single sentient being passes away from the Ābhāsvara [Heaven] and is born in the place of the Great Brahmā, becoming the Great Brahmā King. Later, other sentient beings also pass away from there, some being born as Brahmā's ministers (Brahmapurohita), some as Brahmā's retinue (Brahmapāriṣadya), some in the Paranirmitavaśavartin palace, gradually descending down to the human realm—Uttarakuru, Aparagodānīya, Pūrvavideha, and Dakṣiṇajambudvīpa—and later being born as hungry ghosts, animals, and in hell. By natural principle, that which dissolves last must necessarily form first. When the first sentient being is born in the Avīci Hell, one should know that the twenty intermediate kalpas of formation are complete (this concludes the explanation of the fifth and sixth lines).