佛祖統紀 30.58

30.58

三風災壞三禪者。當災起時。下地諸趣有情及六欲二禪。次第得生三禪。時有一天。自然得四禪定。餘天聞之。皆入此定得生四禪。是時三禪中有俱生風界起。壞器世間。吹諸天宮相拍粉碎。諸大山王亦皆拍碎。如風乾肢節悉皆消盡。是為風災壞三禪（有說。從四禪邊歘然風起飄擊。有說。從下風輪擊風上騰○出順正理論。瑜伽對法論）如是東方無量世界。或有將壞。或有將成。或有正壞。或壞已空。或有正成。或成已住。乃至十方亦爾。若有情世間。若器世間。業煩惱力所生故。業煩惱增上力所起故（瑜伽對法論）初禪內有覺觀火擾亂故。外為火災所燒。二禪內有喜水擾亂故。外為水災所漂。三禪內有出入息風擾亂故。外為風災所壞。四禪不定相續隨彼天生宮殿俱起。若天命終宮殿亦沒（雜心論）。四禪內外過患一切皆無（涅槃經）劫劫皆壞初禪者。為順初禪一劫壽故。次經八劫方壞二禪。為順二禪八劫壽故。次經六十四劫方壞三禪。為順三禪六十四劫壽故（輔行）。

Third, the destruction of the Third Dhyāna by the wind disaster: When the disaster is about to arise, the sentient beings of the destinies of the lower stages, as well as [those of] the six [heavens of] desire and the Second Dhyāna, progressively attain rebirth in the Third Dhyāna. At that time, a deva naturally attains the concentration of the Fourth Dhyāna. The other devas, having heard of this, all enter this concentration and attain rebirth in the Fourth Dhyāna. At that time, an innate wind element arises in the Third Dhyāna and destroys the receptacle world, blowing the celestial palaces so that they strike against each other and are pulverized into dust, and the kings of great mountains are also smashed together; just as wind dries out the joints of limbs, all are thoroughly eradicated. This is the destruction of the Third Dhyāna by the wind disaster. (Some say that the wind suddenly arises from the edge of the Fourth Dhyāna and batters [it]; some say that it strikes upward from the wind wheel below. [This is] derived from the *Nyāyānusāra* and the *Abhidharmasamuccaya*.) In this manner, in the innumerable worlds of the eastern direction, some are about to be destroyed, some are about to form, some are currently being destroyed, or having been destroyed are empty, or are currently forming, or having formed are abiding. The same is true throughout the ten directions. Whether it is the sentient world or the receptacle world, it is produced by the power of karma and defilement, arising from the predominant power of karma and defilement (*Abhidharmasamuccaya*). Because the First Dhyāna has internally the disturbance of the fire of vitarka and vicāra, it is externally burned by the fire disaster. Because the Second Dhyāna has internally the disturbance of the water of joy, it is externally flooded by the water disaster. Because the Third Dhyāna has internally the disturbance of the wind of inhalation and exhalation, it is externally destroyed by the wind disaster. The Fourth Dhyāna is not an indeterminate continuity; its palaces arise together with the birth of those devas, and when the devas' lives end, the palaces also disappear (*Abhidharma-hṛdaya-śāstra*). The Fourth Dhyāna is completely free from all faults, internal and external (*Nirvāṇa Sūtra*). That the First Dhyāna is destroyed kalpa after kalpa is in order to conform with the one-kalpa lifespan of the First Dhyāna. It then takes the passing of eight kalpas before the Second Dhyāna is destroyed, in order to conform with the eight-kalpa lifespan of the Second Dhyāna. It then takes the passing of sixty-four kalpas before the Third Dhyāna is destroyed, in order to conform with the sixty-four-kalpa lifespan of the Third Dhyāna (*Fuxing*).