瑜伽師地論略纂 1.91

1.91

上明內分生死已，下明外器成壞。文分為二：初略問答；「若有能感壞業現前」已下，別明成壞。別明成壞中，初壞、後成。壞中有二：初總明三災壞；後「云何火災」下，別明三災壞。初文有五：一、由業能壞；二、災壞分齊；三、三災頂；四、壞、空、住、成四劫時節；五、初禪壽量。由業壞者，業即尋伺、諂誑等，為火災業，通善不善二業所感；喜為水災業；樂及二息等，為風災業。欲界通為善不善感，上界唯善。《唯識》緣處既有三釋，釋此亦三。有作此難：外器界壞，既由業感，內身死滅，亦應業招。為釋彼言內外差別，故論說云：由彼外分皆悉散壞等。恐義難知，更為徵釋。釋有二義：一、外色相續，頓滅實難，故壞由業；內身識託，識在壽存，業盡壽亡，任運易謝。故外由業壞，內身任運滅。第二、又解感外器業，多分決定一劫時住，故壞由業。一切眾生共業招故，時分皆同。內身不然，由種種業，壽命不定，各別業感，業盡壽亡，便任運死，故不待業。由此，內身剎那滅易，任運自滅；相續滅難，必由業盡。外器亦爾，剎那滅易，不待業招；頓滅誠難，故由業感。如是道理，今古顯然。智者不思，於中疑起；今既通已，智者詳之。

Having explained the internal factors of saṃsāra above, below the formation and destruction of the external receptacle [world] are explained. The text is divided into two parts: first, a brief question and answer; from "If karma capable of bringing about destruction becomes manifest..." onward, it specifically explains formation and destruction. In specifically explaining formation and destruction, destruction comes first and formation later. In destruction there are two parts: first, a general explanation of destruction by the three disasters; later, from "What is the disaster of fire?" onward, a specific explanation of destruction by the three disasters. The first passage has five points: 1. being destroyed by karma; 2. the limits of the disaster's destruction; 3. the summits of the three disasters; 4. the durations of the four kalpas of destruction, emptiness, staying, and formation; 5. the lifespan in the first dhyāna. As for being destroyed by karma: karma refers to vitarka, vicāra, deceit, fraud, and so forth, which constitute the karma for the disaster of fire, brought about by both wholesome and unwholesome karma; joy (prīti) is the karma for the disaster of water; pleasure (sukha), the two breaths, and so forth are the karma for the disaster of wind. In the desire realm, it is brought about by both wholesome and unwholesome [karma]; in the higher realms, only by wholesome [karma]. Since the Vijñaptimātratā has three explanations of the cognitive object, there are also three explanations here. Someone poses this objection: Since the destruction of the external receptacle world is brought about by karma, the death and cessation of the internal body should also be induced by karma. To explain to them the distinction between internal and external, the treatise states: "Because those external factors are all dispersed and destroyed..." Fearing the meaning is difficult to comprehend, a further question and explanation are provided. The explanation has two senses: First, the continuity of external matter is truly difficult to destroy instantaneously, hence its destruction is due to karma; the internal body is relied upon by consciousness, and while consciousness remains life endures, but when karma is exhausted life ceases, naturally and easily waning. Therefore, the external is destroyed by karma, while the internal body naturally ceases. Second, another interpretation is that the karma bringing about the external receptacle mostly definitely endures for the duration of a kalpa, hence its destruction is due to karma. Because it is induced by the collective karma of all sentient beings, their durations are all the same. The internal body is not so: due to various kinds of karma, lifespan is unfixed, being induced by individual karma; when karma is exhausted life ceases, and one naturally dies, hence not depending on [further collective] karma. Because of this, the momentary cessation of the internal body is easy, naturally ceasing of itself; its continuous cessation is difficult, necessarily depending on the exhaustion of karma. The external receptacle is also like this: its momentary cessation is easy, not waiting for karma to induce it; its instantaneous destruction is truly difficult, hence it is brought about by karma. Such a principle has been evident in ancient and modern times. When the wise do not reflect, doubts arise concerning it; now that it has been resolved, the wise should examine it closely.