[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [佛祖統紀](https://indike.org/pramana/in.bauddha.taisho.2035) › 30.56 # 佛祖統紀 30.56 佛祖統紀 30.56 - **Language:** Classical Chinese ### [30.56](https://indike.org/pramana/in.bauddha.taisho.2035.30.56) 初火災壞初禪者。災欲起時地獄罪畢來生人中。有定業者轉生他方地獄。乃至無有一情。名為地獄已壞。畜生餓鬼阿修羅亦次第盡。是時世間皆行十善。人身之內無有諸蟲。與佛身同。以由是時旁生壞故。時此南洲一人無師自然得初靜慮（初禪也）從靜慮起唱言離生喜樂甚樂甚靜。餘人聞已皆入靜慮。命終並得生梵世中。東西二洲例此應說。北洲根鈍無離欲念。命終生欲界天。靜慮現前方能離欲。乃至人趣無有一情。名為人趣已壞。時欲界六天。一天自然得初靜慮。乃至並得生梵世中。名為欲界已壞。時梵世中一天自然得二靜慮（二禪也）唱言定生喜樂甚樂甚靜。餘天聞之皆入靜慮。命終並得生光音天。乃至梵世（大梵天也）已壞。始從地獄終至梵天。經十九增減。有情世間次第壞盡。唯器世間空曠而住。乃至三千三界一切有情同業壞盡。最後一增減劫方壞器世間。於此漸有七日輪出。有大黑風吹海水為兩披。初取一日置須彌腹日道中行。草木彫落。次取二日。河渠皆竭。海水漸涸七百由旬。三日出時。恒河俱竭。四日出時。阿耨池竭。五日出時。四大海水七千由旬一時竭盡。六日出時。大地火起靡不燒壞。七日出時須彌山壞眾山洞然。風吹猛焰燒上天宮。乃至梵天無遺灰燼。自地火焰燒自宮殿。非他地災能壞他地。由相引起故說燒上。始從地獄至於梵天。於一增減劫次第壞盡。乃至三千世界一時俱壞。是為火災壞。初禪火災過後。世界空虛猶如黑穴。經二十增減之久。大雲降雨水長至天。吹風水沫作梵天宮。如是下至地獄如前建立（在前成劫說。雜出長阿含經。因本經。雜心論。顯宗論。順正理論。瑜伽對法論）。 > Regarding the first disaster of fire destroying the First Dhyāna: when the disaster is about to arise, the sins of those in the hells are exhausted, and they come to be born among humans; those with fixed karma are reborn into the hells of other directions, until not a single sentient being remains, which is called the destruction of the hells. Animals, hungry ghosts, and asuras are also gradually exhausted. At that time, everyone in the world practices the ten virtues. Inside the human body there are no parasitic worms, just like the Buddha's body, because animals have already been destroyed at this time. Then a person in this southern continent, spontaneously without a teacher, attains the First Dhyāna (the first meditation). Emerging from the dhyāna, he calls out, 'Joy and bliss born of detachment: how blissful! How serene!' Hearing this, the other humans all enter the dhyāna, and at the end of their lives, they are all reborn in the Brahmā world. The eastern and western continents are to be explained analogously. Those of the northern continent have dull faculties and lack thoughts of detachment from desire; when their lives end, they are born into the desire-realm heavens, where dhyāna appears before them and only then can they become detached from desire, until not a single sentient being remains in the human destiny, which is called the destruction of the human destiny. Then, among the six heavens of the desire realm, a devaputra spontaneously attains the First Dhyāna, until they are all reborn in the Brahmā world, which is called the destruction of the desire realm. Then, in the Brahmā world, a devaputra spontaneously attains the Second Dhyāna (the second meditation), and calls out, 'Joy and bliss born of samādhi: how blissful! How serene!' The other devas, hearing this, all enter this dhyāna, and at the end of their lives, they are all reborn in the Ābhāsvara Heaven, until the Brahmā world (the Great Brahmā Heaven) is destroyed. Beginning from the hells and ending at the Brahmā heavens, through nineteen increases and decreases, the world of sentient beings is gradually destroyed completely; only the receptacle world remains vast and empty, until all sentient beings of the three realms and trichiliocosm with shared karma are completely exhausted. Only in the final kalpa of increase and decrease is the receptacle world destroyed. Here, seven solar discs gradually emerge. A great black wind blows the ocean waters into two halves. First, taking one sun, it places it in the belly of Mount Sumeru to traverse the solar path, and grasses and trees wither and fall. Next, taking a second sun, rivers and streams all run dry, and the ocean water gradually dries up by seven hundred yojanas. When the third sun emerges, the Ganges and other rivers completely dry up. When the fourth sun emerges, Lake Anavatapta dries up. When the fifth sun emerges, the waters of the four great oceans dry up completely by seven thousand yojanas all at once. When the sixth sun emerges, fires ignite on the great earth, and there is nothing that is not incinerated. When the seventh sun emerges, Mount Sumeru collapses and the various mountains blaze together. The wind blows the fierce flames upward to burn the celestial palaces, until even the Brahmā heavens are reduced to ash without remainder. The flames of their own realms burn their own palaces; it is not that disasters of other realms can destroy other realms, but because they ignite each other by proximity, it is said that they burn upward. Beginning from the hells and reaching to the Brahmā heavens, within one kalpa of increase and decrease they are gradually destroyed completely, until the entire trichiliocosm is destroyed at once. This is the destruction of the First Dhyāna by the disaster of fire. After the disaster of fire has passed, the world is empty and void, like a dark pit, for the duration of twenty increases and decreases. Then great clouds rain down, the water rises to the heavens, and the wind blowing the water-froth creates the Brahmā palaces; and so on down to the hells, which are established as before (as explained earlier under the kalpa of formation; drawn from the Dīrgha-āgama, Hetu-sūtra, Saṃyuktābhidharma-hṛdaya, Abhidharma-samayapradīpikā, Nyāyānusāra, and Yogācārabhūmi-abhidharma-samuccaya). > — English (machine translation) (machine translation) - [Previous: 30.55](https://indike.org/pramana/in.bauddha.taisho.2035.30.55) - [Next: 30.57](https://indike.org/pramana/in.bauddha.taisho.2035.30.57) - [Up: 30](https://indike.org/pramana/in.bauddha.taisho.2035.30) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.30.56) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2035.30.56](https://indike.org/pramana/in.bauddha.taisho.2035.30.56) · Pramāṇa