法苑珠林 1.30

1.30

依長阿含經云。三災上際云何。若火災起時。至光音天為際。若水災起時至。遍淨天為際。若風災起時。至果實天為際。三災欲起時。世間人皆行正法。正見不倒修十善行。行此法時有人得第二禪者。即勇身上昇於空中。住聖人道。天道梵道高聲唱言。諸賢當知無覺無觀第二禪樂人。聞此聲已即修無覺無觀。身壞命終生光音天。是時地獄眾生罪畢命終來生人間。復修無覺無觀。得生光音天。畜生餓鬼阿須倫乃至六欲。皆生光音天爾時先地獄盡。後畜生盡已。次餓鬼阿須倫乃至他化自在天盡已。然後人盡無有遺餘。此世敗壞乃成為災。又順正理論云。乃至地獄無一有情。爾時名為地獄已壞。諸有地獄定受業者。業力置他方獄中。由此準知傍生鬼趣。時人身內無有諸蟲與佛身同。若時人趣此洲一人無師法然得初靜慮。從靜慮起唱如是言。離生喜樂甚樂甚靜。餘人聞已皆入靜慮。命終並得生梵世中。乃至此洲有情都盡。是名已壞贍部洲人。東西二洲例此應說。北洲命盡生欲界天。由彼鈍根無離欲故。生欲界天已靜慮現前轉得勝依。方能離欲。乃至人趣無一有情。爾時名為人趣已壞。若諸天趣欲界六天隨一法然得初靜慮。乃至並得生梵世中。爾時名為欲天已壞。如是欲界無一有情。名欲界中有情已壞。若時梵世隨一有情無師法然得二靜慮。從彼定起唱如是言。定生喜樂甚樂甚靜。餘天聞已皆入彼靜慮。命終並得生極光淨。乃至梵世中有情都盡。如是名已壞有情世間。唯器世間空曠而住。餘方世界一切有情感此三千世界業盡。於此漸有七日輪現。諸海乾竭眾山洞然。洲渚三輪並從焚燎。風吹猛焰燒上天宮。乃至梵宮無遺灰燼。自地火焰燒自地宮。非他地災能壞他地。由相引起故作是說。下火風飄焚燒上地。謂欲界火猛焰上昇。為緣引生色界。火焰。餘災亦爾。如應當知。如是始從地獄漸減。乃至器世界盡總名壞劫。又觀佛三昧經云。天地始終謂之一劫。劫盡壞時火災將起。一切人民皆背正向邪競行十惡。天久不雨所種不生。依水泉原乃至四大駛河皆悉枯竭。久久之後風入海底。取日上大城郭。於須彌山邊置本道中（長阿含經云。其後久久有大黑風暴起海水。深八萬四千由旬吹使兩披。取日宮殿置於須彌山半。去地四萬二千由旬安日道中。乃至七日次第取之法用並然。雜心論云。劫滅之時有七日輪住遊乾陀山從彼而去。又說云。分一日為七日。又說云。從阿鼻地獄下出日。眾生業力致）一日出時百草樹木一時彫落。二日出時四大海水從百由旬乃至七百由旬內。其水自然枯涸。三日出時四大海水千由旬。乃至七千由旬內水展轉消盡。四日出時四大海水深千由旬。五日出時四大海水縱廣七千由旬乃至竭盡（長阿含經云。五日出已其後海水轉深。猶如春雨後亦如牛跡中水。遂至涸盡不漬人軀也）六日出時此地厚六萬八千由旬。皆悉煙出。從須彌山乃至三千大千剎土。及八大地獄靡不燒滅。煙盡無餘。人民命終。皆依須彌山及六欲諸天。皆悉命終宮殿皆空。一切無常不得久住。七日出時大地須彌山漸漸崩壞百千由旬。永無遺餘。山皆洞然。諸寶爆裂。煙焰震動至于梵天。一切惡道皆悉蕩盡。罪終福至。皆集第十五天上。十四天以下盡成灰墨。新生天子未曾見此。普懷恐懼。舊生天子各來慰勞。勿生恐怖。終不至此。人民命終生光音天。以念為食。光明自照神足飛行。或生他土。若生地獄。地獄罪畢亦生天上。若罪未畢復移他方。無日月星宿亦無晝夜。唯有大冥謂之火劫。火災果報致此壞敗。劫欲成時火乃自滅。更起大雲漸降大雨。滴如車軸。是時此三千大千剎土。水遍其中乃至梵天。故瑜伽論云。又諸有情能滅壞業增上力故。及依六種所燒事故。復有六日輪漸次而現。彼諸日輪望舊日輪。所有熱勢踰前四倍。既成七已熱遂增七。云何名為六所燒事。一小大溝坑。由第二日輪之所枯竭。二小河大河。由第三日輪之所枯竭。三無熱大池。由第四日輪之所枯竭。四大海。由第五日輪及第六一分之所枯竭。五蘇迷盧山及以大地體堅實故。由第六一分及第七日輪之所燒然。即此火焰為風所鼓。展轉熾盛極至梵世。如是世界皆悉燒已。乃至灰墨及與餘影皆不可得。從此名為器世間已壞。滿足二十中劫。如是壞已復二十中劫住。

According to the Dīrghāgama-sūtra: What are the upper limits of the three calamities? When the calamity of fire arises, it reaches up to the Ābhāsvara Heaven as its limit. When the calamity of water arises, it reaches up to the Śubhakṛtsna Heaven as its limit. When the calamity of wind arises, it reaches up to the Bṛhatphala Heaven as its limit. When the three calamities are about to arise, the people of the world all practice the true Dharma; holding right views without error, they cultivate the ten wholesome actions. While they are practicing this Dharma, someone among them attains the second dhyāna, whereupon leaping into the air, he ascends into the empty sky. Abiding in the noble path, the heavenly path, and the brahma path, he loudly proclaims: 'Worthy ones, you should know that the joy of the second dhyāna without vitarka or vicāra is exceedingly pleasant!' People hear this voice and thereupon cultivate [the state] without vitarka or vicāra; when their bodies break up and their lives end, they are reborn in the Ābhāsvara Heaven. At that time, the beings in the hells, having exhausted their misdeeds and ended their lives, come to be reborn in the human realm; they again cultivate [the state] without vitarka or vicāra and succeed in being reborn in the Ābhāsvara Heaven. Animals, hungry ghosts, asuras, and even [the beings of] the six desires are all reborn in the Ābhāsvara Heaven. At that time, the hells are first depleted; next, animals are depleted; next, hungry ghosts, asuras, and even [the deities of the heaven of] Mastery over the Creations of Others are depleted; only then are humans depleted, leaving no remainder. When this world is destroyed, it becomes a calamity. Again, the Nyāyānusāra-śāstra states: When there is not a single sentient being left in the hells, at that time it is said that the hells are already destroyed. As for beings who are definitely destined to experience retribution in the hells, the power of their karma places them in the hells of other realms. By this one should know [that it is the same for] the animal and hungry-ghost destinies. At that time, there are no parasites within the bodies of humans, just like the body of a Buddha. When a person in this continent of the human realm spontaneously attains the first dhyāna without a teacher, he arises from dhyāna and proclaims: 'The joy and bliss born of detachment is exceedingly pleasant and exceedingly tranquil!' The other people hear this and all enter dhyāna; when their lives end, they all succeed in being reborn in the brahma world, up to the point where the sentient beings of this continent are completely depleted. This is called the destruction of the humans of Jambudvīpa. The eastern and western continents should be explained in the same way. When those of the northern continent end their lives, they are reborn in the heavens of the desire realm, because having dull faculties, they lack the detachment from desire. After being reborn in the heavens of the desire realm, dhyāna appears before them and they transformatively attain an exalted basis (āśraya); only then can they detach from desire. When there is not a single sentient being left in the human realm, at that time it is called the destruction of the human realm. If any single [being] among the six heavens of the desire realm spontaneously attains the first dhyāna, and so on up to all succeeding in being reborn in the brahma world, at that time it is called the destruction of the desire-realm heavens. When in this manner there is not a single sentient being in the desire realm, it is called the destruction of sentient beings in the desire realm. When any single sentient being in the brahma world spontaneously attains the second dhyāna without a teacher, he arises from that absorption (samādhi) and proclaims: 'The joy and bliss born of samādhi is exceedingly pleasant and exceedingly tranquil!' The other devas hear this and all enter that dhyāna; when their lives end, they all succeed in being reborn in the Ābhāsvara Heaven, up to the point where the sentient beings in the brahma world are completely depleted. This is called the destruction of the world of sentient beings (sattva-loka); only the receptacle world (bhājana-loka) remains, empty and vast. All the sentient beings in the worlds of other directions sense that the karma of this three-thousand-great-thousand world has been exhausted. Thereupon seven sun disks gradually appear here; the oceans dry up and all the mountains blaze, and the continents, islands, and the three disks all undergo burning. The wind blows the fierce flames to burn the heavenly palaces above, leaving not even ash or cinder behind in the brahma palaces. The flames of a given ground burn the palaces of that same ground; the calamity of another ground cannot destroy that of another. It is spoken of this way because one induces the other: the fire below, blown by the wind, burns the upper ground—that is, the fierce flames of the desire realm ascend, serving as the condition that induces the fire and flames of the form realm. The other calamities are also like this, as should be understood accordingly. Thus, starting with the hells and gradually decreasing until the receptacle world is exhausted, this is collectively called the kalpa of destruction. Again, the Sūtra on the Samādhi of the Contemplation of the Buddha says: The beginning and end of heaven and earth is called one kalpa. When the kalpa ends and is destroyed, the calamity of fire is about to arise: all the populace turn their backs on the right and incline toward the deviant, vying with one another to commit the ten unwholesome deeds. The heavens do not rain for a long time, and what has been planted does not grow. Relying on springs and water sources, up to the four great rushing rivers, all completely dry up. After a very long time, wind enters the bottom of the sea, takes the great city-wall of the sun, and sets it on its original path beside Mount Sumeru. (The Dīrghāgama-sūtra says: Long after that, a great black gale violently rises, blowing the seawater—eighty-four thousand yojanas deep—so that it parts into two sides, takes the sun's palace, and places it halfway up Mount Sumeru, forty-two thousand yojanas from the earth, settling it on the sun's path; so it continues up to seven suns being taken in sequence, the principle and operation being entirely the same. The Samyuktābhidharmahṛdaya-śāstra says: At the time of the kalpa's destruction, there are seven sun disks that stay and pass by Mount Yugaṃdhara; another says that one sun is divided into seven suns; another says that the suns emerge from below the Avīci Hell, brought about by the karmic power of sentient beings.) When the first sun appears, all vegetation and trees wither and fall at once. When the second sun appears, within the waters of the four great oceans from a hundred yojanas up to seven hundred yojanas, the water naturally dries up. When the third sun appears, the water of the four great oceans dries up successively from a thousand yojanas up to seven thousand yojanas. When the fourth sun appears, the four great oceans are only a thousand yojanas deep. When the fifth sun appears, the four great oceans, seven thousand yojanas in length and breadth, completely dry up. (The Dīrghāgama-sūtra says: After the fifth sun appears, the seawater subsequently becomes shallow, like water after a spring rain, or like water in a cow's footprint, until it dries up completely without even wetting a person's body.) When the sixth sun appears, smoke issues from the entire earth, which is sixty-eight thousand yojanas thick. From Mount Sumeru to the three-thousand-great-thousand worlds and the eight great hells, there are none that are not burned away, leaving nothing behind but smoke. When the people die, all who relied on Mount Sumeru and the six heavens of the desire realm die, and their palaces are left completely empty; all things are impermanent and cannot abide for long. When the seventh sun appears, the great earth and Mount Sumeru gradually crumble away for hundreds of thousands of yojanas, leaving nothing remaining whatsoever. The mountains all blaze fiercely, and the gems burst open; smoke and flames tremble, reaching up to the Brahmā Heaven. All the evil destinies are completely swept clean. Their sins having ended and their merit arriving, [beings] all gather in the fifteenth heaven above; below the fourteenth heaven, all is reduced to ash and soot. The newly born sons of heaven, having never seen this before, are universally filled with fear. The previously born sons of heaven each come to console them: 'Do not be afraid; it will never reach here!' When the people die, they are reborn in the Ābhāsvara Heaven, taking mindfulness as food, illuminating themselves with their own radiance, and flying by means of psychic powers; or they are reborn in other lands. If born in the hells, when their hell sins are ended, they are also reborn in the heavens; if their sins are not yet ended, they are transferred to other realms. There are no sun, moon, or stars, nor day or night; there is only a great darkness, which is called the fire kalpa. The karmic retribution of the fire calamity brings about this ruin and destruction. When the kalpa is about to form, the fire then naturally extinguishes, and great clouds again arise, gradually pouring down great rain with drops like axle-trees. At that time, in this three-thousand-great-thousand world, water fills everywhere, reaching up to the Brahmā Heaven. Therefore the Yogācārabhūmi-śāstra states: Furthermore, due to the predominant power of the karma of sentient beings that can bring about destruction, and relying on the six kinds of things to be burned, six more sun disks appear successively. Compared with the original sun disk, the heat of those sun disks exceeds the former by four times; when all seven are formed, the heat increases sevenfold. What are called the six things to be burned? First, small and large ditches and ravines, which are dried up by the second sun disk. Second, small and large rivers, which are dried up by the third sun disk. Third, the great Lake Anavatapta, which is dried up by the fourth sun disk. Fourth, the great ocean, which is dried up by the fifth sun disk and a portion of the sixth. Fifth, Mount Sumeru and the great earth, because their substance is hard and solid, are burned by a portion of the sixth and by the seventh sun disk. These flames are fanned by the wind, blazing with increasing fury and reaching as far as the brahma world. After the world has been completely burned in this way, nothing—not even ash, soot, or any trace—can be found. From this point on, it is called the destruction of the receptacle world, which lasts for a full twenty antarakalpas; having been destroyed in this way, it again abides [in emptiness] for twenty antarakalpas.