法苑珠林 1.31

1.31

云何水災。謂過七火災已於第二靜慮中有俱生。水界起壞器世間猶水消鹽。此之水界與器世間一時俱沒。如是沒已復二十中劫住。云何風災。謂七水災過已復七火災。從此無間於第三靜慮中有俱生。風界起壞器世間如風乾支節。復能消盡。此之風界與器世間一時俱沒。從此壞已復二十中劫住。如是略說世間已壞。又依順正理論云。此水火風三大災起逼有情類。令捨下地集上天中。初火災興由七日現有說。如是七日輪行猶如雁行分路旋運。有說如是。七日輪行上下為行分路旋運。中間各相去五千踰繕那。次水災興由降瀑雨。有作是說。從三定邊空中歘然。雨熱灰水。有餘復說。從下水輪起湧沸水上騰漂浸。決定義者即此邊生。後風災興由風相擊。有作是說。從四定邊空中歘然飄擊風起。有餘復說。從下風輪起衝擊風上騰飄鼓。此決定義。準前應知。三災起時云何次第。要先有問起七火災。其次定應一水災起。此後無間復七火災。度七火災還有一水。如是乃至滿七水災。復有七火災後風災起。如是總有八七火災一七水災一風災起。水風災起皆次火災。自水風災必火災起。故災次第理必應然。何緣七火方一水災。極光靜天壽勢故。謂彼壽量極八大劫。故至第八方一水災。由此應知。要度七水八七火後乃一風災。由遍淨天壽勢力故。謂彼壽量六十四劫。故第八八方一風災。如諸有情修定漸勝。所感異熟身壽漸長。由是所居亦漸久住。故毘曇論偈云。

What is the calamity of water? That is, after the seven fire calamities have passed, the co-arising water element arises in the second dhyāna, destroying the receptacle world like water dissolving salt. This water element and the receptacle world perish together at the same time. Having perished in this way, it again abides [in emptiness] for twenty antarakalpas. What is the calamity of wind? That is, after the seven water calamities have passed, there are again seven fire calamities; immediately after this, the co-arising wind element arises in the third dhyāna, destroying the receptacle world like wind drying limbs and joints, and it further dissolves them away completely. This wind element and the receptacle world perish together at the same time. Having been destroyed from this point, it again abides [in emptiness] for twenty antarakalpas. Thus, in brief, it is explained that the world has been destroyed. Furthermore, according to the Nyāyānusāra-śāstra: The arising of these three great calamities of water, fire, and wind presses upon the classes of sentient beings, causing them to abandon the lower grounds and gather in the upper heavens. The first calamity, fire, arises through the appearance of seven suns. Some say that these seven sun disks move like a flight of wild geese, revolving along divided tracks; some say that these seven sun disks move in upper and lower rows, revolving along divided tracks, separated from each other by five thousand yojanas. Next, the calamity of water arises through torrential rains falling. Some make this statement: from the border of the third dhyāna, hot ash-water suddenly rains down in the sky. Others further say: from the water disk below, boiling water surges up, flooding and submerging. The definitive meaning is that it is born from this border. Afterward, the calamity of wind arises through winds striking against each other. Some make this statement: from the border of the fourth dhyāna, swirling and striking winds suddenly arise in the sky. Others further say: from the wind disk below, rushing and striking winds surge up, swirling and billowing. This definitive meaning should be understood in accordance with the preceding. When the three calamities arise, what is their order? First, seven fire calamities must necessarily arise; next, one water calamity must definitely arise; immediately after this, there are again seven fire calamities; having passed through seven fire calamities, there is again one water [calamity]. In this way, reaching up to the completion of seven water calamities, there are again seven fire calamities, after which the wind calamity arises. Thus, there are in total eight times seven fire calamities, one time seven water calamities, and one wind calamity that arise. The water and wind calamities both arise following a fire calamity; after a water or wind calamity, a fire calamity must arise. Therefore, the order of calamities must logically be like this. For what reason are there seven fires before one water calamity? It is due to the force of the lifespan in the Ābhāsvara Heaven: because their lifespan is at most eight mahākalpas, only upon reaching the eighth does one water calamity occur. By this one should know that only after passing through seven waters and eight times seven fires does one wind calamity occur. This is due to the force of the lifespan in the Śubhakṛtsna Heaven: because their lifespan is sixty-four kalpas, only at the eighth-eighth does one wind calamity occur. As sentient beings gradually cultivate superior meditation, the retributive body and lifespan they induce become gradually longer; hence the place they inhabit also abides gradually longer. Therefore a verse in the Abhidharma-śāstra says: