成唯識論了義燈 3.86

3.86

《論》：故器世界將壞初成而亦現變。問：將成可用餘界生，變壞時何用而餘生變，既餘生變，生變因在，何有盡時？答：由彼餘生感界業成熟故變。不爾住時既同此變，此界生無何故即壞？由此故知他壞業變，如在此生他變扶塵沒生他地，或般涅槃他變扶塵，而有膖脹漸爛壞者，壞業力盡三災亦滅。亦由此生本所變界而為引因。下三《靜慮涅槃經》說由內過患據引因說，由彼俱業感，彼界成故，生餘時災由彼引。不爾餘由，引此言何用？故據實義非隨轉門，引因勢盡此等都滅。問：《維摩經》云：或現劫盡燒，天地皆洞然，眾生有常想，照令知速滅，即佛菩薩神力變起，何但眾生？答：變化不遮但非實壞，實壞由業，非神通力。若定由神力，壞時節不定。故前難云：應實變為此雜穢土，若許實變災壞世界，有相符失。今此文中，說實成壞，不據變化。問：劫壞之時，彼空界色為有、為無，有何不壞？無即違經。經云：空劫唯有孔穴色現，即空界色。答：雖有非壞，非成壞業之所起故，若許可用，故他常變。三災可用，他亦常變。若成壞收應有成壞。以此故知，雖他識變非成壞收。問：設生他方自地許變，如在此界大海水等，欲界有情為同變不？若許同變，欲界諸天，應見下水寧作瑠璃。既見瑠璃，明不同變。設不同變，天有水不？答：論說共用，即可同變，海不共用，彼不變水，天上可有？若爾八熱大地獄等，聖者不用，應不變。彼答：現同地故，若爾水等應然天現同地。答：大海同變。見瑠璃者，說別水故。若爾魚等居水即見屋宅。大海之中眾生，亦應見屋宅，若許不見海，即非同地變。若許見海水等，應不作舍宅？答：許別舍宅居於海水，如地穴居，由業力別。若餘別水一處四境，理即不遮。由別業故，如孤獨獄等。

The treatise says: "Therefore, when the vessel world is about to be destroyed or newly formed, it is also presently transformed." Question: When it is about to be formed, it can be used by beings of other realms, but when it is destroyed, what use is there that beings of other [realms] transform it? Since beings of other [realms] transform it, and the cause of beings' transformation remains, how could there ever be an end to it? Answer: It transforms because the karma of those other beings that erfares their realm has matured. If not, since during the abiding period they transform this in common, when the beings of this realm are gone, why would it be destroyed? From this it is known that the karma of destruction of others transforms it. Just as when a being is born here, the primary material elements (adhitiṣṭhati-rūpa) transformed by others perish and are born in another plane, or at the time of parinirvāṇa, the primary material elements transformed by others swell and gradually rot and disintegrate; when the power of the karma of destruction is exhausted, the three calamities also cease. It is also because the realm originally transformed by this birth serves as the leading cause (ākṣepaka-hetu). The lower three Dhyāna-nirvāṇa-sūtras state that it is due to internal faults, speaking in terms of the leading cause: because it is erfared by their shared karma, when that realm is formed, the disasters at the time of birth in other realms are led by them. If not for another reason, what would be the use of this statement regarding leading? Therefore, according to the definitive meaning and not the compliant teaching (anuvṛtti-dvāra), when the force of the leading cause is exhausted, all these cease. Question: The Vimalakīrti-sūtra says: "Or he manifests the end of the kalpa burning, heaven and earth all completely blazing; sentient beings hold the notion of permanence, and he illuminates them to make them understand swift destruction." This is transformed and arisen by the supernatural powers of buddhas and bodhisattvas; why only sentient beings? Answer: Transformation is not excluded, but it is not actual destruction; actual destruction is due to karma, not supernatural power. If it were definitely due to supernatural power, the periods of destruction would not be fixed. Hence the previous objection: "It should actually transform into this defiled land"; if one were to allow that it actually transforms the calamitous destruction of the world, there would be the fault of proving what is already accepted (siddhasādhana). In this present text, it speaks of actual formation and destruction, not relying on transformation. Question: At the time of the kalpa's destruction, does the form of empty space (ākāśa-dhātu-rūpa) exist or not? If it exists, why is it not destroyed? If it does not exist, it contradicts the sūtra. The sūtra says: "In the empty kalpa, only the form of cavities appears," which is the form of empty space. Answer: Although it exists, it is not destroyed, because it is not produced by the karma of formation and destruction. If it is allowed that it can be used, others constantly transform it. If the three calamities can be used, others also constantly transform them. If it were subsumed under formation and destruction, there should be formation and destruction. From this it is known that although it is transformed by the consciousness of others, it is not subsumed under formation and destruction. Question: Even if born elsewhere, it is allowed to transform in one's own plane; like the great ocean water in this realm, do the sentient beings of the desire realm transform it in common or not? If you allow that they transform it in common, the gods of the desire realm should see the lower water; why do they take it to be lapis lazuli? Since they see lapis lazuli, it is clear that they do not transform it in common. If they do not transform it in common, do the devas have water or not? Answer: The treatise says that what is of shared use can be transformed in common; the ocean is not of shared use, so they do not transform water; could there be [such water] in heaven? If so, the eight great hot hells and the like, not being used by the noble ones, should not be transformed [by them]. They answer: Because they are presently in the same plane. If so, water and the like should be so, as devas are presently in the same plane. Answer: The great ocean is transformed in common. As for seeing lapis lazuli, that speaks of distinct water. If so, when fish and the like dwell in water, they see houses; sentient beings in the great ocean should also see houses. If you grant that they do not see the ocean, then it is not transformed in the same plane. If you grant that they see the ocean water and the like, should they not take it to be houses? Answer: It is granted that distinct houses reside in the ocean water, just like living in caves in the earth, due to distinct karmic power. If other distinct waters are one place with four perceptual objects, that is not barred in principle. It is due to distinct karma, like the solitary hells and so on.