法苑珠林 1.33

1.33

又對法論云。如是東方無間無斷。無量世界。或有將壞。或有將成。或有正壞。或壞已住。或有正成。或成已住。如於東方。乃至一切十方亦爾。如是若有情世間若器世間。業煩惱力所生故。業煩惱增上所起故。總名苦諦。又雜心論。問何故壞劫不至第四禪。答淨居天故。彼無上地生即彼般涅槃故。亦不下生。下地非數滅故。若彼住經壞劫者亦不然。增上福力生彼處故。內擾亂非故。若彼地內有擾亂者則外有災患。彼初禪內有覺觀。火擾亂故。外為火災燒。第二禪內喜水擾亂故。外為水災所漂。第三禪內有出入息風擾亂故。外為風災所壞。問第四禪未曾有擾亂者。何得不常。答剎那無常所壞故。第四禪地不定相續。隨彼天生宮殿俱起。若天命終彼亦俱沒耳。

Again, the Abhidharmasamuccaya-śāstra says: Thus, without gap and without interruption in the eastern direction, among immeasurable worlds, some are about to be destroyed, some are about to form, some are currently being destroyed, some abide having already been destroyed, some are currently forming, and some abide having already formed. As it is in the eastern direction, so it is in all the ten directions. In this way, whether it be the world of sentient beings or the receptacle world, because they are born from the power of karma and afflictions, and because they are produced by the predominant influence of karma and afflictions, they are collectively called the truth of suffering. Again, the Samyuktābhidharmahṛdaya-śāstra asks: Why does the kalpa of destruction not reach the fourth dhyāna? Answer: Because of the Pure Abodes (Śuddhāvāsa). Beings there are not born into higher grounds and attain parinirvāṇa right there, nor are they born into lower [grounds], because the lower grounds are not apratisaṃkhyā-nirodha (cessation without deliberation). If they were to abide through the kalpa of destruction, that would also not be correct, because they are born in that place through the predominant power of merit, and because internal turmoil is absent. If there is internal turmoil in that ground, then there is calamity and distress externally. Within the first dhyāna, because there is the fire-turmoil of vitarka and vicāra, it is burned externally by the fire calamity. Within the second dhyāna, because there is the water-turmoil of joy, it is flooded externally by the water calamity. Within the third dhyāna, because there is the wind-turmoil of inhalation and exhalation, it is destroyed externally by the wind calamity. Question: Since the fourth dhyāna has never had turmoil, how can it not be permanent? Answer: Because it is destroyed by momentary impermanence. The ground of the fourth dhyāna does not have a fixed continuity: its palaces arise simultaneously with the birth of those devas, and when the devas' lives end, they also perish together.