瑜伽師地論略纂 1.100

1.100

Regarding the formation of the world, there are two parts: first, a general explanation of its formation due to the power of karma; second, a specific explanation of the world's formation. In the specific explanation of the world's formation, there are two parts: first, an explanation of the formation of the receptacle world; afterwards, from "Once the established receptacle world is thus formed, the five destinies are found..." downward, an explanation of the various phenomena found therein. The first section again has three parts: first, the formation of the form realm; next, the formation of the desire realm; afterwards, from "Such a billion sets of four great continents..." downward, the conclusion forming the field of conversion of a single Buddha in a great trichiliocosm. In the first part, there are again two: first, the formation of the receptacle realm; afterwards, the formation of the realm of sentient beings. Question: When the external receptacle of the form realm is first formed, apparitional birth does not depend on being made of physical matter; why, then, when it is destroyed, does it depend on external conditions? Answer: Apparitional birth arises all at once from non-existence, so its formation does not depend on [material] conditions; but since the palaces do not accompany the bodies, their destruction must depend on other things. Furthermore, with the waxing and waning of karma, the stage of apparitional formation does not depend on other conditions; while the event of destruction is difficult to effect, and must depend on ancillary things. Furthermore, the karma for the receptacle mostly causes it to endure for kalpas; when the bodies perish, their receptacle still remains, and if it did not rely on ancillary conditions, there would be no means for it to be destroyed. "Due to exhaustion of life span" refers to the termination of the definite allotted life of those devas. "Due to exhaustion of karma" refers to not completing the deva life span because the power of karma has run out. "Due to exhaustion of merit" refers to indulging in the taste of absorption, and so forth, whereupon they abandon their lives. That the fourth dhyāna, third dhyāna, and second dhyāna are all sequentially said to be born gradually downward is because they are the peaks of the three disasters. Although the second dhyāna and third dhyāna have initial births, because they lack investigation and reflection, they have no further longings; and because they lack flattery and deceit, they also have no lords and ministers. The first dhyāna has both; therefore, there is the Great Brahmā who gives rise to the thought of longing: when the karma of the devas above is exhausted, they take birth below in response to his thought. The Great Brahmā does not know this, considers it to be due to his own wish, and thereupon grasps them as his sons; the sons also call him father. Hence it is named "different bodies, but one ideation."