瑜伽師地論略纂 1.98

1.98

「如是二十減、二十增，合四十增減，便出住劫」者，結成住劫。《對法論》說：一中劫初唯減，一中劫後唯增者，住劫之初，始於八萬，漸減至十，復增至八萬，名一住劫。如是二十，方住劫滿。第二十住劫增至八萬，方立滿名。從此以後，命漸漸損，名為壞劫。其住劫中，初劫初半唯減，後劫後半唯增，故言一中劫初唯減，一中劫後唯增。即二十劫皆有增減，不同小乘後劫唯增無減，初劫唯減無增。　「於最後增已，爾時那落迦有情」下，明二十壞劫。中分二：初明有情世間壞。　唯言「沒已，生極光淨天」者，且據極處，不障生餘下天等處。　後「當於此時，五趣世間居住之處」下，器世間壞。器世間壞中為三：一、明本日所壞；二、明新日所壞；三、總結成。《起世經》云：無天雨澤，所有草木，一切乾枯，即有迦梨迦風，吹八萬四千海水，皆令四散。於下起第二日宮，置須彌半腹等。小乘因此說六日輪先在海下，壞時方出。今者大乘，無文定說，許亦不遮，理何必爾？壞業熟時，世界始壞，故日壞具亦得業招。壞業未成，何須彼日？由此彼日壞劫新生，義稍通貫。　六所燒事中，論數次第五。第五即妙高，第六是大地，合一處明，略無標第五名，其體已列。　「展轉熾盛，極至梵世」者，欲、色界色，麁細類殊，不可下火而焚上器。火熱相接，漸壞世間，故言展轉，實別火壞。　總結成中，略為三事：一日草事、二日水事、三日堅事。二日合成八日者，其第六日能為二損：一分損大海，一分損山地；半入損水，半入損堅。故數成八，合但七日。其空劫中，乃至餘影亦不可得。此雖無文，亦同小乘，有空界色。言無影者，以無質故，非無逈色。問：此色何業招？亦他自地眾生業感，非成非壞，業所招故，自地眾生得天眼者可見用故。或言無影，影即逈色，逈色亦無。不同彼宗，無業招故，招無用故。

"Thus twenty decreases and twenty increases, making forty increases and decreases in all, complete the kalpa of subsistence" concludes the kalpa of subsistence. The *Abhidharmasamuccaya* states: An intermediate kalpa at first only decreases, and an intermediate kalpa at the end only increases. This means that at the beginning of the kalpa of subsistence, [lifespan] begins at eighty thousand, gradually decreases to ten, and increases again to eighty thousand; this is called one kalpa of subsistence. After twenty such [cycles], the kalpa of subsistence is complete. In the twentieth kalpa of subsistence, it increases to eighty thousand, only then establishing the designation of completeness. From this point onward, lifespan gradually deteriorates, which is called the kalpa of disintegration. Within this kalpa of subsistence, the first half of the first kalpa only decreases, and the latter half of the final kalpa only increases; hence it says that an intermediate kalpa at first only decreases, and an intermediate kalpa at the end only increases. That is to say, all twenty kalpas have both increase and decrease, unlike the Hīnayāna view that the final kalpa only increases without decreasing, and the first kalpa only decreases without increasing. From "After the final increase, at that time the naraka beings..." downward explains the twenty kalpas of disintegration. It is divided into two parts: first, explaining the disintegration of the world of sentient beings. Merely stating "Having died, they are born in the Ābhāsvara heaven" speaks on the basis of the utmost realm, without precluding rebirth in the other, lower heavens and places. Next, from "At this time, the dwelling places of the worlds of the five destinies..." downward explains the disintegration of the receptacle world. The disintegration of the receptacle world has three parts: first, explaining what is destroyed by the original sun; second, explaining what is destroyed by the new suns; third, summarizing the conclusion. The *Qishi jing* says: There is no rain or moisture from the heavens, and all grasses and trees dry up; then there is the kālikā wind, which blows the eighty-four thousand [yojanas of] ocean waters, scattering them in all four directions. Below, a second sun palace arises and is placed halfway up Mount Sumeru, and so forth. The Hīnayāna, on this basis, states that six sun discs were originally beneath the ocean and emerge only at the time of disintegration. Now, in the Mahāyāna, there is no text that definitively says this; while conceding that it is not precluded, why must the principle necessarily be so? When the karma of disintegration ripens, the world begins to disintegrate; hence the suns that are instruments of destruction are also brought about by karma. When the karma of disintegration is not yet complete, what need is there for those suns? Therefore, the view that those suns are newly produced in the kalpa of disintegration is somewhat more coherent. Among the six things burned, the treatise lists the fifth in sequence: the fifth is Mount Meru, and the sixth is the great earth; explaining them together in one place, it omits explicitly labeling the fifth name, but its entity is already listed. "Growing progressively more intense, it reaches all the way to the Brahmā world": the form of the desire and form realms differs in coarseness and subtlety; fire below cannot burn the receptacle above. As heat connects with heat, it gradually destroys the world; hence it is said to be progressive, but in reality separate fires do the destroying. In summarizing the conclusion, there are briefly three matters: first, the matter of the sun and grass; second, the matter of the sun and water; third, the matter of the sun and hard substances. As for the two suns combining to make eight suns, the sixth sun causes two kinds of damage: one portion damages the great ocean, and one portion damages the mountains and earth; half is included in damaging water, and half in damaging hard substances. Thus the count reaches eight, though combined there are only seven suns. In that kalpa of emptiness, not even a remaining shadow can be found. Although there is no text for this, it is identical to the Hīnayāna in having the form of the space realm. The statement that there is no shadow is because there is no material substance, not that there is no form of open space. Question: By what karma is this form produced? It is also induced by the karma of sentient beings of that and other realms, being produced by karma that is neither forming nor disintegrating, so that sentient beings of that realm who have attained the divine eye can see and use it. Alternatively, some say that "having no shadow" means that the shadow is itself the form of open space, and the form of open space is also absent. This differs from that school, as there is no karma to induce it, and inducing it would serve no purpose.