俱舍論頌疏論本 12
English (machine translation) 12
- Language
- English
12.1
From here, the third major section explains the three delimitations, within which: first, explaining the three minimal extremes; second, explaining the two measures.
12.2
First, explaining the three minimal extremes: the treatise says: "Having thus differentiated the bodily measures of the receptacle world in terms of yojanas and so forth, and distinguished the differences in lifespan in terms of years and so forth, these two different measures have not yet been fully explained and will now be explained; the establishment of these two invariably relies on names, yet the minimal extremes of the former two and of names have not yet been examined in detail. Now we should first differentiate the measures of the three minimal extremes." The verse says:
12.3
"The paramāṇu, syllable, and kṣaṇa / are the minimal extremes of form, name, and time."
12.4
The commentary says: The upper line posits them, and the lower line explains them. The paramāṇu is the minimal extreme of form. The kṣaṇa is the minimal extreme of time. A single syllable (akṣara) is the minimal extreme of a name. That is, analyzing forms down to a single paramāṇu is the minimal extreme of form. Analyzing names down to a single syllable is the minimal extreme of a name. Analyzing time down to a single kṣaṇa is the minimal extreme of time. A single-syllable name is like uttering the name 'go' (ox). Question: "What is called a kṣaṇa?" Answer: "The instant in which, all conditions assembling, a dharma acquires its own substantial nature (svabhāva). Another explanation: or it is a moving dharma traversing one paramāṇu. Another explanation: the masters of the Abhidharma have said: 'Just as in the instant of a strong man's rapid snap of the fingers there are sixty-five kṣaṇas; such is called the measure of one kṣaṇa.'"
12.5
From here, the second [part] explains the two measures, within which: first, explaining the yojana and so forth; second, explaining years and so forth.
12.6
Now, first differentiating the yojana and so forth: the treatise says: "Having understood the three minimal extremes, what are the former two measures? (General question). Now let us first differentiate the former yojana and so forth (Specific question)." The verse says:
12.7
"Paramāṇu, aṇu, gold, water, / rabbit, sheep, cow, crack-dust, / nit, louse, barley-grain, finger-joint, / each subsequent increasing sevenfold. / Twenty-four fingers make a forearm, / four forearms are the measure of a bow, / five hundred [bows] a krośa, / eight of these a yojana."
12.8
The commentary says: With the paramāṇu as the first and the finger-joint as the last, one should know that each subsequent increases sevenfold: seven paramāṇus make the measure of one aṇu; accumulating aṇus to seven makes one speck of gold-dust (one explanation says: a dust speck resting on gold; another explanation says: a dust speck passing through gold; up to water-dust below there are two interpretations for each); accumulating seven specks of gold-dust makes one speck of water-dust; accumulating seven specks of water-dust makes one hare-hair dust speck (one explanation: resting on a hare's hair; one explanation: of the size of the tip of a hare's hair; up to cow-hair, there are two interpretations for each); accumulating seven hare-hair dust specks makes one sheep-hair dust speck; accumulating seven sheep-hair dust specks makes one cow-hair dust speck; accumulating seven cow-hair dust specks makes one dust speck floating in a crack (crevice-dust); accumulating seven crevice-dust specks makes one nit; accumulating seven nits makes one louse; accumulating seven lice makes one barley-grain; accumulating seven barley-grains makes one finger-joint; three joints make one finger; twenty-four fingers laid crosswise make one forearm (hasta); four forearms stacked vertically make one bow (dhanus), meaning an arm-span; five hundred bows stacked vertically make one krośa. One krośa is calculated as the distance on a road from a village to an araṇya (translated here as 'free from clamour'). Eight krośas are said to make one yojana. (The explanation says: one forearm is calculated as one chi and eight cun, one bow as seven chi and two cun, up to one krośa calculated as two li, and one yojana as sixteen li).
12.9
From here, the second [part] explains years and so forth, within which: first, explaining from a kṣaṇa up to a year; second, explaining the number of kalpas.
12.10
Now, first explaining from a kṣaṇa up to a year, the treatise says: "Having thus spoken of the yojana and so forth, we shall now differentiate the measures of years and so forth." The verse says:
12.11
"One hundred and twenty kṣaṇas / make the measure of a tatkṣaṇa; / sixty of these are a lava; / thirty of these a muhūrta; / thirty of these a day and night; / thirty days and nights a month; / twelve months make a year, / in which half are diminished nights."
12.12
The explanation says: One hundred and twenty kṣaṇas make one tatkṣaṇa; sixty tatkṣaṇas make one lava; thirty lavas make one muhūrta; thirty muhūrtas make one day-and-night; thirty days-and-nights make one month; twelve months make one year. A year is divided into three seasons, namely cold, heat, and rain, each having four months. Within the twelve months, six months have reduced nights, so that in a year there are six reduced nights in total. Why is it so? Thus a verse says:
'In the seasons of cold, heat, and rain,
When one and a half months have passed,
In the remaining half month,
The wise know the night is reduced.'
12.13
From this follows the second [section], explaining the measure of kalpas, within which: first, explaining the number of kalpas; second, explaining humans during the kalpas; third, explaining disasters during the kalpas.
12.14
As for the first, explaining the number of kalpas, the treatise says: 'Having thus explained from a kṣaṇa up to a year, the measures of kalpas differ, and must now be distinguished.' The verse says:
12.15
'One should know there are four kalpas,
Namely, dissolution, formation, intermediate, and great.
Dissolution is from [beings] not being born in hell
Until the external vessel is completely gone.
Formation is from the rising of the wind
Until the first birth in hell.
An intermediate kalpa is from an immeasurable [lifespan]
Decreasing until the lifespan is only ten;
Next, eighteen increases and decreases,
And finally it increases to eighty thousand.
Having thus formed, it endures;
This is called the twenty intermediate kalpas.
Formation, dissolution, and the void after dissolution
Are all equal in time to the enduring kalpa.
Eighty intermediate [kalpas make] a great kalpa;
A great kalpa [multiplied by] three is incalculable.'
12.16
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).
12.17
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).
12.18
After this, there are another twenty intermediate kalpas called the duration after formation, which arise successively. That is to say, from the rising of wind constructing the vessel world up to later when sentient beings gradually abide, the lifespan of humans on this continent spans an immeasurable number of years. Only at the beginning of the kalpa of duration does the lifespan begin to gradually decrease: decreasing from an immeasurable kalpa down to a minimum of ten years is called the very first intermediate kalpa of duration (this concludes the explanation of the seventh and eighth lines).
12.19
After this, eighteen [intermediate kalpas] all have increase and decrease: that is, increasing from ten years up to eighty thousand, and decreasing from eighty thousand years down to ten years. The twentieth kalpa has only increase and no decrease: that is, increasing from ten years up to eighty thousand, it is called the twentieth kalpa. In all kalpas, the increase does not exceed eighty thousand, and in all kalpas, the decrease reaches only a minimum of ten years. In the eighteen kalpas, one increase and one decrease together equal the time measure of the initial decrease and the final increase; therefore, the time measures of the twenty kalpas are all equal. These are collectively called the kalpas of duration after formation (this concludes the explanation from the ninth up to the twelfth line).
12.20
As for the remaining formation, dissolution, and the void after dissolution, although they lack the distinction of twenty increases and decreases, yet because their time measures are identical to the kalpas of duration, each is considered to consist of twenty intermediate kalpas based on the kalpas of duration (this concludes the explanation of the thirteenth and fourteenth lines).
12.21
During formation, the initial kalpa gives rise to the vessel world, and during the following nineteen [kalpas] sentient beings gradually abide. During dissolution, the final kalpa destroys the vessel world, and during the preceding nineteen kalpas sentient beings gradually leave. In this way, formation, duration, dissolution, and void, each having twenty intermediate kalpas, accumulate to eighty; in total, these eighty form the measure of a great kalpa.
12.22
Question: "What is the nature of a kalpa?" Answer: "It is only the five aggregates; time has no separate real entity, but is established depending upon phenomena." Question: "The sūtra speaks of three incalculable kalpas (asaṃkhyeya, which is rendered here as 'incalculable'). By accumulating which kalpas are the three incalculable kalpas formed?" Answer: "By accumulating the aforementioned great kalpas into tens, hundreds, thousands, and so on up to accumulating them into three incalculable kalpas." Question: "Since they are called incalculable, why does one further speak of 'three' kalpas?" Answer: "The word 'incalculable' does not denote that they cannot be counted. In the *Vimukti-sūtra*, among sixty numbers, an asaṃkhyeya is the fifty-second number." Question: "What are the sixty?" Answer: "As that sūtra states: 'There is one and no remainder: the numbers begin with one; ten ones are ten; ten tens are a hundred; ten hundreds are a thousand; ten thousands are a myriad; ten myriads are a lakṣa; ten lakṣas are an atilakṣa; ten atilakṣas are a koṭi; ten koṭis are a madhya; ten madhyas are an ayuta; ten ayutas are a mahāyuta; ten mahāyutas are a nayuta; ten nayutas are a mahānayuta; ten mahānayutas are a prayuta; ten prayutas are a mahāprayuta; ten mahāprayutas are a kaṅkara; ten kaṅkaras are a mahākaṅkara; ten mahākaṅkaras are a bimba; ten bimbas are a mahābimba; ten mahābimbas are an akṣobhya; ten akṣobhyas are a mahākṣobhya; ten mahākṣobhyas are a vivāha; ten vivāhas are a mahāvivāha; ten mahāvivāhas are an utsaṅga; ten utsaṅgas are a mahotsaṅga; ten mahotsaṅgas are a vahana; ten vahanas are a mahāvahana; ten mahāvahanas are a tiṭibha; ten tiṭibhas are a mahātiṭibha; ten mahātiṭibhas are a hetu; ten hetus are a mahāhetu; ten mahāhetus are a karabha; ten karabhas are a mahākarabha; ten mahākarabhas are an indra; ten indras are a mahendra; ten mahendras are a samāpatana; ten samāpatanas are a mahāsamāpatana; ten mahāsamāpatanas are a gati; ten gatis are a mahāgati; ten mahāgatis are a nimbaraja; ten nimbarajas are a mahānimbaraja; ten mahānimbarajas are a mudrā; ten mudrās are a mahāmudrā; ten mahāmudrās are a bala; ten balas are a mahābala; ten mahābalas are a saṃjñā; ten saṃjñās are a mahāsaṃjñā; ten mahāsaṃjñās are a vibhūta; ten vibhūtas are a mahāvibhūta; ten mahāvibhūtas are a balākṣa; ten balākṣas are a mahābalākṣa; ten mahābalākṣas are an asaṃkhyeya.' In this count, the remaining eight have been forgotten. If one counts great kalpas up to this number, an asaṃkhyeya is called a kalpa-incalculable. When such kalpa-incalculables are accumulated up to three, they are described in the sūtra as 'three incalculable kalpas'. It is not that no calculation can count and know them, and therefore one can speak of 'three incalculable kalpas'." Question: "For what reason does a bodhisattva make vows and cultivate vigorous practice for a long time before aspiring to the fruit of Buddhahood?" Answer: "Unsurpassed awakening is extremely difficult to attain. Without extensive vows and practices, it is impossible to attain awakening. A bodhisattva must pass through three incalculable kalpas, cultivating the provisions of great merit and wisdom, the six perfections, and many hundreds of thousands of austerities, before realizing unsurpassed complete awakening. Therefore, one must definitively make a long-term vow." Question: "If nirvāṇa can also be attained through other means, why should a bodhisattva cultivate austerities for so long?" Answer: "Because they wish to benefit and bring joy to all sentient beings, they seek awakening and make a long-term vow: 'How may I possess great capability to rescue all living beings in the torrent of the ocean of suffering?' Therefore, they abandon the path to nirvāṇa and seek unsurpassed awakening." Question: "What benefit to oneself is there in rescuing other sentient beings?" Answer: "A bodhisattva rescues beings to fulfill their own compassionate mind; therefore, rescuing others is itself their own benefit." Question: "Who would believe that a bodhisattva has such a character?" Answer: "For those sentient beings who cherish enriching themselves and lack great compassion, this matter is indeed difficult to believe. For those sentient beings who have no mind to enrich themselves and possess great compassion, this matter is not difficult to believe. Just as there are those who have long practiced cruelty, who, although it brings no benefit to themselves, take delight in harming others, as is known to all the world—likewise, a bodhisattva has long practiced loving-kindness and compassion, and though it brings no self-benefit, takes delight in benefiting others; how could one not believe it? Furthermore, due to the distinction of their lineage, this bodhisattva gives rise to such an aspiration: taking others' suffering as their own suffering, and using others' joy as their own joy. They do not regard their own suffering and joy as matters of their personal suffering and joy, and see no other personal benefit apart from benefiting others. Relying on such a meaning, there is a verse: 'The inferior person exerts effort in methods, / Constantly seeking pleasure for their own body. / The middling person seeks the cessation of suffering, / For [they know] it is not pleasure, being based on suffering. / The superior person constantly and diligently seeks / Suffering for oneself and peace and joy for others, / As well as the permanent cessation of others' suffering, / Because they take others as themselves.' Here, 'superior person' refers to a bodhisattva. The meaning is that the bodhisattva views others as themselves, and therefore seeing others' joy is itself their own joy."
12.23
Next, the second [section] clarifies human beings within the kalpas. In this there are three: first, clarifying Buddhas and pratyekabuddhas; second, clarifying the appearance of wheel-turning kings; third, clarifying that at the beginning of a kalpa there was a king.
12.24
First, to clarify Buddhas and pratyekabuddhas: the treatise says: "Having distinguished the divisions of the measures of kalpas in this way, do Buddhas and pratyekabuddhas appear in the world during the period of kalpa increase or during the period of kalpa decrease?" The verse says:
12.25
"From eighty thousand down to a hundred,
Buddhas appear in the world.
Pratyekabuddhas [appear] in times of increase and decrease;
The rhinoceros-horn-like [cultivates for] a hundred kalpas."
12.26
The commentary says: From the time when the lifespan of the humans of this continent is eighty thousand years, gradually decreasing down to a maximum lifespan of a hundred years, Buddhas appear within this interval. Question: "For what reason do no Buddhas appear during the phase of increase?" Answer: "Because sentient beings' pleasure increases, making it difficult to teach renunciation." Question: "For what reason do no Buddhas appear when lifespan decreases below a hundred years?" Answer: "Because the five turbidities intensely increase, making beings difficult to transform. The five turbidities are: first, the turbidity of lifespan; second, the turbidity of the kalpa; third, the turbidity of afflictions; fourth, the turbidity of views; fifth, the turbidity of sentient beings. When the kalpa of decrease approaches its end, lifespan and the rest become base and degraded like sediment and filth; therefore, they are called 'turbidities'. The turbidity of lifespan impairs life. The turbidity of the kalpa impairs material requisites. Afflictions and views impair wholesome qualities: through the turbidity of afflictions because beings indulge in sensual pleasure, and through the turbidity of views because they practice self-mortification. Alternatively, the turbidity of afflictions impairs the wholesomeness of householders, or the turbidity of views impairs the wholesomeness of renunciants. The turbidity of sentient beings impairs their own physical stature, color and strength, mindfulness, wisdom, energetic diligence, and freedom from illness, for abundant illness impairs freedom from illness."
12.27
The appearance of pratyekabuddhas occurs in both the increase and decrease of a kalpa. However, there are two distinct types of pratyekabuddhas: the first are those who walk in a group, meaning they have a flock; the second are like the rhinoceros horn, who appear alone in the world, like the single horn of a rhinoceros. The group-walking pratyekabuddhas were formerly practitioners of the first three fruits of the śrāvaka, and later attain the stage of non-learning; realizing [awakening] without relying on others, they are subsequently called 'solitarily victorious'. Other masters say: 'They were formerly ordinary beings who had previously cultivated the śrāvaka aids to penetration. Now realizing the Path by themselves, they obtain the name 'solitarily victorious'.' For it is stated in an ancient story: on a certain mountain there were five hundred ascetics practicing austerities. A monkey had once lived close to a pratyekabuddha and seen his deportment. Later, the monkey went to the place of the ascetics and demonstrated the deportment of the pratyekabuddha he had previously seen. When the ascetics saw it, they all gave rise to reverence and admiration, and in an instant, all realized pratyekabuddha awakening. If they had previously been noble persons, they would not have practiced austerities. As for the one compared to a rhinoceros horn, they must cultivate the provisions for awakening for a hundred great kalpas before finally realizing the fruit of the rhinoceros horn.
12.28
Next, the second [section] clarifies the appearance of wheel-turning kings. The treatise says: "When does a wheel-turning king appear (first question)? How many kinds are there (second question)? How many appear together (third question)? What is their majesty (fourth question)? What are their physical marks (fifth question)?" The verse says:
12.29
"A wheel-turning king [appears] from eighty thousand upward,
With wheels of gold, silver, copper, and iron,
[Ruling over] one, two, three, and four continents
In reverse order; solitary, like a Buddha.
Welcomed by others, going oneself to subdue, [or]
Displaying battle lines and winning without harm.
Their marks are not correct, brilliant, or round;
Therefore, they are not equal to a Buddha."
12.30
The commentary says: The first line answers the first question; the next two lines answer the second question; the next line answers the third question; the next two lines answer the fourth question; the final two lines answer the fifth question. From the time human lifespan on this continent is immeasurable down to eighty thousand years, wheel-turning kings appear. Because this king corresponds to the Way by turning a wheel and subdues all with majesty, he is named 'wheel-turning king' (cakravartin). Because their wheels of gold, silver, copper, and iron differ: an iron-wheel king rules the realm of one continent; a copper-wheel king rules the realm of two continents; a silver-wheel king rules the realm of three continents; and a gold-wheel king rules the realm of four continents. A wheel-turning king is like a Buddha: two never arise together; only one appears at a time. According to the Sarvāstivāda, there is only one Buddha in the worlds of the ten directions. According to the Sautrāntika school, ten Buddhas are admitted in the worlds of the ten directions. The treatise contains mutual refutations, but they are too cumbersome to recount. The majesty with which these four wheel-turning kings pacify the various directions also differs: for a gold-wheel king, the kings of lesser countries each come to welcome him, making this request: 'Our land is secure, rich, and joyful, with abundant people; we only pray that Your Heavenly Majesty personally bestow instructions, and we shall all be Your Heavenly Majesty's attendants.' In the case of a silver-wheel king, he goes to their land himself, and that region submits as subjects. In the case of a copper-wheel king, after arriving in that country, he proclaims his majesty and contends in virtue, whereupon that region yields superiority. In the case of an iron-wheel king, he also arrives in that country, displays his majesty, and arrays battle lines, desisting as soon as victory is gained. All wheel-turning kings cause no harm; having made [others] submit and gained victory, they establish each in their own dwelling and exhort and transform them to cultivate the ten wholesome courses of action. Therefore, when a wheel-turning king dies, he is certain to be born in heaven. The sūtra states that a wheel-turning king has seven treasures: first, the treasure of the wheel; second, the treasure of the elephant; third, the treasure of the horse; fourth, the treasure of the jewel; fifth, the treasure of the woman; sixth, the treasure of the steward; seventh, the treasure of the general. Just as all wheel-turning kings differ from other kings not only by the seven treasures, they also differ from other kings by possessing the thirty-two marks of a great person. Question: 'If so, what distinction is there between a wheel-turning king and a Buddha?' Answer: 'The marks of a great person of a Buddha are in their proper places, brilliant, and complete, whereas the king's marks are not so; therefore, there is a distinction.'"
12.31
Next, the third [section] clarifies that at the beginning of a kalpa there was a king. The treatise says: "At the beginning of a kalpa, did the human multitude have a king or not?" The verse says:
12.32
"At the beginning of a kalpa, [beings were] like the gods of the form realm;
Later, craving for taste gradually increased.
Due to laziness, storage [began] and thieves arose;
To protect [the fields], one was hired to guard the fields."
12.33
The commentary explains: Humans at the beginning of the kalpa were all like those in the form realm: having no defect in their faculties, well-formed and majestic, their bodies naturally radiant, flying freely through space, feeding on joy and bliss, and living for a very long lifespan. At that time, earth-sap gradually appeared; its taste was sweet and delicious, and its fragrance was rich and pervasive. Then, one person, by disposition greedy for taste, smelled its fragrance and took some to eat; the others followed and competed to take and eat it. It was only then that they were first named as consuming solid food. Because they were nourished by solid food, their bodies gradually became solid and heavy, their radiance disappeared, darkness then arose, and the sun, moon, and stars then appeared. Due to their increasing indulgence in tastes, the earth-sap disappeared, and from then on earth-skin cakes appeared. As they competed in indulging to eat them, the earth cakes also disappeared. Then forest creepers appeared; because they competed in indulging to eat them, the forest creepers also disappeared. Then uncultivated, fragrant rice grew of itself; the people collected it together to satisfy their meals. Because this food was coarse, waste residues remained in their bodies, and in order to eliminate them, the two tracts appeared; consequently, the male and female faculties also appeared. Because the two faculties differed, their bodily appearances also diverged; through the force of past habituation, they looked upon one another, whereupon improper attention arose. The demon of sensual desire bewildered their bodies and minds, making them distraught and wild, so that they engaged in unchaste conduct; the demon of desire among humans first arose at that time. At that time, the people gathered the fragrant rice as needed, without storing it up. Later, someone of a lazy disposition gathered fragrant rice in excess to store for future meals. The others followed this, gradually storing more and more. Because of this, thoughts of 'mine' arose regarding the rice, and they gathered much without satiation. Consequently, the rice no longer grew again in the places from which it had been harvested, so they divided the fields among themselves. Anxious to guard against running out later, they conceived an attitude of stinginess to protect their own allotted fields and harbored thoughts of seizing the allotted fields of others; the fault of theft began at this time. In order to check and protect against this, they gathered together for discussion, and having collectively assessed a virtuous man among the multitude, each hired him with a one-sixth share of what they harvested to guard them, appointing him as the lord of the fields. For this reason, the name 'kṣatriya' was established. The multitude revered and submitted to him, and his favor spread throughout the realm; hence he was also named King Mahāsammata (which means 'king approved by all'). Among all subsequent kings, this king was the first. At that time, some beings felt aversion to household life, took joy in quiet solitude, and diligently cultivated moral conduct; for this reason they received the name 'brāhmaṇa' (which means 'pure-minded'). In later times, there was a king who was stingy with wealth and could not distribute it equally among the people of the land. Therefore, the destitute often committed theft; to forbid this, the king carried out light and heavy punishments, and the karmic act of killing began at this time. Then a guilty person, terrified of punishment, concealed his offense and spoke from an altered intention: lying arose, taking this as its origin.
12.34
From this, thirdly, is the explanation of the calamities within a kalpa, which contains: first, explaining the three minor calamities; second, explaining the three major calamities.
12.35
As for the three minor calamities, the treatise states: 'At the time of the decrease of a kalpa, there are three minor calamities; what are their characteristics?' The verse says:
12.36
"When the courses of action increase, lifespan decreases,
Reaching ten, the three calamities appear:
Weapons, pestilence, and famine, respectively,
Ending in seven days, months, and years."
12.37
The commentary explains: Starting from sentient beings giving rise to lying, various unwholesome courses of action progressively increased thereafter. Due to the increase in unwholesome karma, the lifespan of humans in this continent gradually decreased, down to an ultimate [span of] ten years, when the three minor calamities appear. Therefore, all these disasters and perils have two things as their root: first, indulging in delicious food; second, a lazy disposition. These three minor calamities arise at the end of an intermediate kalpa. The three calamities are: first, weapons; second, pestilence; third, famine. When human lifespan is ten years, because unrighteous greed progressively increases and intensifies, and unequal lust covers and obscures their minds, the poison of hatred increases so that upon seeing one another, sharp thoughts of malice arise, and whatever they hold in hand becomes a sharp sword with which they kill one another. Furthermore, at the end of an intermediate kalpa, when human lifespan is ten years, because beings possess the aforementioned faults, non-human beings spew poison and pestilence spreads; whoever encounters it dies, and it is difficult to cure. Furthermore, at the end of an intermediate kalpa, when human lifespan is ten years, also because they possess the aforementioned faults, devas and nāgas are angered and send down no sweet rain; due to this, the world frequently encounters famine, and having no sustenance, the majority die. Because of famine, there are the occurrences of 'gathering', 'white bones', and 'drawing lots'. There are two kinds of gathering: first, the gathering of people, meaning that the people of that time, through extreme starvation and emaciation, gather together and die; second, the gathering of seeds, meaning that to benefit future people, they withhold their own food and place it in a small box, intending it as seed. There are also two kinds of white bones: first, when people of that time die, shortly afterward white bones appear; second, people of that time, pressed by famine, gather white bones, boil them for broth, and drink it. There are also two kinds of drawing lots: first, because provisions are scarce, they draw lots to eat—meaning that within a family, from eldest to youngest, whoever's turn comes on that day gets a small, coarse meal; second, it means using sticks to pick through threshing floors and granaries to find a few grains, boiling them with much water, and sharing it to drink so as to preserve their remaining lives. However, the noble teachings explain remedies for them: namely, if a person can observe the precept against killing for one day and one night, they will definitely not encounter the arising of the calamity of weapons; if one can, with an earnest and pure mind, offer a single harītakī to the saṅgha of monks, one will definitely not encounter the arising of the calamity of pestilence; if one can, with an earnest and respectful mind, offer a single morsel of food to the saṅgha of monks, one will definitely not encounter the arising of the disaster of famine. The arising of the calamity of weapons lasts at most only seven days; the disaster of pestilence lasts seven months and seven days; the disaster of famine lasts seven years, seven months, and seven days; past this they cease, and human lifespan gradually increases. In the eastern and western continents, similar disasters arise, meaning that hatred intensifies, physical strength becomes frail, and hunger and thirst frequently increase. In the northern continent, there are none at all.
12.38
From this, secondly, is the explanation of the three major calamities. The treatise states: 'It was said earlier that the calamity of fire burns up the world; the remaining calamities are likewise, as appropriate. Which are the remaining ones? Now we shall analyze them in detail.' The verse says:
12.39
"The three calamities are fire, water, and wind,
Having the upper three dhyānas as their summit;
Respectively, they are equal to the internal calamities;
Because the fourth is immovable, it has none.
Yet its physical world is impermanent,
Because it is produced and destroyed together with the sentient beings.
It must be seven fires and one water,
And after seven waters and fires, wind."
12.40
The commentary explains: 'The three calamities are fire, water, and wind': these three major calamities press upon the classes of sentient beings, causing them to abandon the lower realms and gather in the upper celestial palaces. The calamity of fire first arises through the appearance of seven suns; the calamity of water next arises through pouring rain; the calamity of wind arises later through winds crashing against one another. The power of these three calamities destroys the physical world, so that not even an atom remains.
12.41
'Having the upper three dhyānas as their summit': the second dhyāna is the summit of the calamity of fire, because everything below this is burned by fire. The third dhyāna is the summit of the calamity of water, because everything below this is soaked by water. The fourth dhyāna is the summit of the calamity of wind, because everything below this is blown and scattered by wind.
12.42
'Respectively, they are equal to the internal calamities': applied thought and discursive thought are the internal calamities of the first dhyāna, because they can burn the mind troubled by defilement, being equal to the external calamity of fire. The feeling of joy is the internal calamity of the second dhyāna, which, together with pliancy, moistens the body like water, being equal to the external calamity of water. The movement of breath is the internal calamity of the third dhyāna, for breath is wind, being equal to the external calamity of wind. The lower three dhyānas have such internal calamities and therefore suffer destruction by these external calamities. Question: 'For what reason is earth not also established as a calamity?' Answer: 'Because the physical world is itself earth; it is only admissible that fire and the like conflict with earth, but one cannot say that earth conflicts with earth.'
12.43
Question: 'What is the external calamity for the fourth dhyāna?' Answer: 'The verse says, "Because the fourth is immovable, it has none." It has no external calamity because it is free from internal calamities; since the Buddha declared it to be the immovable stage, the three calamities, both internal and external, cannot reach it.'
12.44
Question: 'If so, the physical realm of that stage should be permanent.' Answer: 'The verse says, "Yet its physical world is impermanent, because it is produced and destroyed together with the sentient beings." This means that in that celestial realm there is no collective earth mass; they merely dwell separately like stars. When those devas are born, the celestial palaces arise accordingly; when those devas die, the celestial palaces perish accordingly.'
12.45
Question: 'What is the sequence of the three calamities mentioned?' Answer: 'The verse says, "It must be seven fires and one water, and after seven waters and fires, wind." First, seven fire calamities must arise without interruption, and next, one water calamity must definitely arise. After this, again without interruption, there are seven fire calamities, followed again by one water calamity. In this way, until seven water calamities are completed, there are again seven fire calamities, after which the wind calamity arises. Thus, there are in total eight times seven fire calamities, one times seven water calamities, and one wind calamity arising. One should know that between the eight times seven fire calamities there are seven water calamities, and following the eighth seven fire calamities there is one wind calamity; in total, they count as sixty-four calamities.' Question: 'For what reason is there one water calamity after seven fire calamities?' Answer: 'It is to correspond to the lifespan of eight great kalpas of the devas of the Ābhāsvara heaven. Because the water calamity destroys the second dhyāna, and since the lifespan of the Ābhāsvara devas is eight great kalpas, it is only at the eighth calamity that there is a water calamity destroying the second dhyāna.' Question: 'For what reason is there a wind calamity only after eight times seven fire calamities?' Answer: 'It is to correspond to the lifespan of sixty-four great kalpas of the devas of the Śubhakṛtsna heaven. Because the wind calamity arises to destroy the third dhyāna, and since the lifespan of the Śubhakṛtsna devas is sixty-four kalpas, it is only at the sixty-fourth calamity that there is a wind calamity destroying the third dhyāna. Therefore, the treatise says: "Because the cause of concentration cultivated by those sentient beings becomes progressively superior above, the length of body and lifespan they produce is progressively longer, and the places where they dwell also endure progressively longer. By this, the passage in the Prajñaptipada is well explained: 'The lifespan of the devas of the Śubhakṛtsna heaven is sixty-four kalpas.'"'
12.46
Commentary on the Verses of the Abhidharmakośa, Fascicle 12.
Linked texts (1)
- 俱舍論頌疏論本 — Classical Chinese