法苑珠林 1.14

1.14

依立世阿毘曇論云。佛說一小劫者。名為一劫。如是同前。乃至八十小劫名大劫。中至二十小劫起成。住中第二小災起由大刀兵。人壽十歲時三毒邪見日夜生長。父母兒子兄弟眷屬互相鬪諍。何況他人。是時諸人起鬪諍已仍相手舞。或以瓦石刀仗互相怖畏。四方諸國互相伐討。一日一夜害死無量。如是過失自然而生。人行不善得是果報。於此中生劫濁而起。是時人家一時沒盡。縱有餘殘各各分散。是時劫末餘七日在。於七日中手執草木即成刀仗。由此器仗互相殘害怖畏困死。是時諸人怖懼刀仗逃竄林藪。或度江水隱蔽孤洲。或入坑窟以避災難。或時相見仍各驚走恐怖失心。或時仆地。譬如麞鹿遭逢獵師。如是七日刀兵橫死其數無量。設有在者各散別處。時有一人合集剡浮提男女。唯餘一萬。留為當來人種。於是時中皆行非法。唯此萬人能行善法。諸善鬼神。欲令人種不斷絕故。擁護是人以好滋味令入毛孔。以業力故。於劫中間留人種子自然不斷。過七日後。是大刀兵一時息滅。一切惡鬼皆悉捨去。隨諸眾生所須衣食。應念所須天即雨下。陰陽調和。美味出生。身形可愛相好還復。一切善法自然而起。清涼寂靜安樂無病。慈悲心起無惱害意。互得相見生喜樂心。譬如親愛久不相見。忽得聚集生喜樂心。共相携持不相捨離。從其十歲展轉行善。生人天中至二十千歲。乃至壽命八十千歲。住阿僧祇年。自外同前不煩重述。

According to the Lokasthitābhidharma-śāstra: The Buddha taught that one antarakalpa is called one kalpa. The rest is the same as before, up to eighty antarakalpas being called a mahākalpa. Within this, when the twenty antarakalpas arise, form, and abide, the second minor calamity arises due to great weapons. When human life lasts ten years, the three poisons and wrong views increase day and night. Parents, children, brothers, and relatives fight and quarrel with one another, to say nothing of strangers. At that time, after giving rise to quarreling, people immediately brandish their fists at each other, or terrify one another with tiles, stones, and weapons. The states of the four quarters attack and invade one another; in a single day and night, countless are slain. Such faults arise naturally; when people practice what is unwholesome, they receive this retribution, being born within this where the kalpa turbidity arises. At that time, human dwellings are destroyed and wiped out all at once; even if some remain, they are scattered and dispersed. When only seven days remain at the end of this kalpa, during these seven days, grasses and trees grasped in the hand immediately turn into weapons; by means of these weapons, people mutually harm one another, dying in fear and exhaustion. At that time, people dread weapons and flee into forests and thickets; or cross river waters to conceal themselves on solitary islands; or enter pits and caves to escape the calamity. If at times they see one another, they still run in panic and lose their wits from terror, or collapse to the ground, like roe deer encountering a hunter. In this way, during the seven days, those who die violent deaths from weapons are countless. Even if there are survivors, they are dispersed in different places. At that time, one person gathers together the men and women of Jambudvīpa, leaving only ten thousand to remain as the human seed for the future. In this time, all practice unrighteousness; only these ten thousand people are able to practice good dharmas. Because the good ghosts and spirits wish to keep the human seed from being severed, they protect these people, causing fine flavors to enter their pores; through karmic power, the human seed remains naturally unsevered in the midst of the kalpa. After seven days pass, this great calamity of weapons is extinguished all at once. All the evil ghosts abandon them and depart. As for the food and clothing required by these sentient beings, heaven rains down whatever is required in accordance with their thoughts. The yin and yang balance in harmony, delicious flavors spring forth, and their bodies become lovely, with their physical marks fully restored. All good dharmas arise naturally; they are cool, tranquil, peaceful, joyful, and free from illness. Minds of loving-kindness and compassion arise, free from any intent to vex or harm. Seeing one another, they give rise to joy and delight, like beloved kin who have not seen each other for a long time: suddenly brought together, they give rise to joy and delight, holding each other by the hand and refusing to part. From their ten years, they progressively practice goodness, being born among humans and devas up to [lifespans of] twenty thousand years, and ultimately up to a lifespan of eighty thousand years, abiding for an asaṃkhyeya of years. The rest is the same as before and need not be reiterated.