清淨道論 劫之壞與成——三災與宿住之隨念Visuddhimagga · Dissolution and Evolution of an Aeon—the Three Disasters and Recollection of Past Lives
全書唯一的一段宇宙史，放在宿住隨念智之下：回憶前世的人會回憶到這些劫。
火壞：壞劫之大雲降一雨即絕，世布置天散髮哭面沿路勸人「修慈悲喜捨、奉事父母」，有情層層上生梵界；七日次第出——水枯、河乾、七湖盡、海不留一指節之水、一片煙、一片焰——焰觸光音而止，一切行盡則如燒酥之焰連灰不餘。成：大雲降、風團水、地味生如乳粥之膜；光音有情自光而來，嘗地味起渴愛而失光，因怖而為日月取名；山海洲如粟飯之泡；地味、地餅、蔓草、稻、男女、婬、屋、貯藏、不與取、杖——「我們先前本是意所成的呀」；共推摩訶薩瑪達為王：被推、田主、以法令人喜——菩薩是人間第一個王。四阿僧祇：大雲至焰斷（壞）、焰斷至大雲（壞住）、大雲至日月（成）、日月至大雲（成住）。
水壞至遍淨、風壞至廣果。壞之因是不善根：貪火、瞋水（或反之）、癡風；七火一水，六十四劫一風。
末了回到一張履歷表：我曾在那裡——如是名姓（指示）、如是色食苦樂壽（行相）。宿住隨念智之論竟。
The book’s sole cosmic history appears under knowledge of the recollection of past lives because a person recollecting past lives recollects these aeons.
Fire-dissolution: the great aeon-destroying cloud rains once and ceases. World Arranger deities wander weeping with disheveled hair, urging people to cultivate loving-kindness, compassion, joy, and equanimity and attend upon their parents; beings ascend layer by layer to the Brahmā world. Seven suns appear: water dries, rivers vanish, seven lakes empty, the sea retains not a finger-joint’s wetness, then all is smoke and flame. Flame stops at Streaming Radiance and, when all formations are exhausted, leaves not even ash. Evolution: the great cloud rains, wind gathers the water, and earth-essence forms like the skin on milk-rice. Self-luminous beings descend from Streaming Radiance, taste earth-essence, crave, lose their light, and name sun and moon in response to fear. Mountains, seas, and continents arise like bubbles in millet gruel. Earth-essence, earth-cakes, creepers, rice, sexes, intercourse, houses, storage, theft, and punishment follow, provoking the lament “Formerly we were mind-made.” The multitude appoints Mahāsammata king: appointed, lord of fields, and one who gladdens through Dhamma—the Bodhisatta as the first human king. Four incalculable periods are cloud to end of flame (dissolution), end of flame to cloud (remaining dissolved), cloud to sun and moon (evolution), and sun and moon to cloud (remaining evolved).
Water-dissolution reaches Refulgent Glory and wind-dissolution Great Fruit. The roots of the unprofitable cause destruction: greed by fire and hate by water, or the reverse, and delusion by wind; seven fires and one water, with wind in the sixty-fourth aeon.
At the end the account returns to a personal dossier: I was there—such a name and clan, which are particulars; such appearance, food, pleasure, pain, and lifespan, which are aspects. Thus ends the discussion of knowledge of the recollection of past lives.
本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 火之壞劫——大雲之絕與七日之出 〔CSCD §405〕
因為在劫以火而壞的時候，最初有壞劫之大雲¹生起，於十萬俱胝輪圍之中降一大雨。人們歡喜踊躍，取出一切種子而播種。可是當苗長到為牛所食之量時，〔那雲〕作驢鳴之聲而一滴也不降；那時雨就這樣斷了又斷。世尊正是就這個而說了：「諸比丘，確有那樣的時候：多年、多百年、多千年、多十萬年天不降雨。」依雨而活的有情命終而生於梵界，依花果而活的諸天也是這樣。這樣經過長時之後，處處的水都枯竭了，於是魚與龜也依次命終而生於梵界，地獄的有情也是。其中有些人說：地獄的有情是在第七日出現時滅盡的。
〔問：〕沒有禪就不生於梵界，而這些〔有情〕之中有些為饑饉所逼，有些不堪能證得禪，他們如何生於彼處呢？〔答：〕是依在天界所得的禪。因為那時，名為世布置²的欲界諸天想著「過十萬年之後將有劫之壞起」，就散首、亂髮、哭面、以手拭淚、著赤衣、作極不端正之相，遊行於人之路上，這樣通告：「諸位，自今過十萬年之後將有劫之壞起，這世間將壞滅，大海也將乾涸，這大地與山王須彌也將燒盡、壞滅。乃至梵界都將有世間之壞。諸位，你們要修慈！諸位，你們要修悲、修喜、修捨³！要奉事母親，要奉事父親，要於家中敬事尊長！」
聽了他們的話，多數的人與地居諸天都生起悚懼，彼此心軟，作了慈等等的福業而生於天界。在那裡食了天之甘露食，於風遍⁴上作遍作而得禪。至於其餘的，則以後後所受之業⁵而生於天界——因為輪迴於輪迴之中而無後後所受之業的有情是沒有的。他們也在那裡同樣地得禪。這樣，依在天界所得的禪，一切〔有情〕都生於梵界。
而自雨斷之後，經過長時，第二個日出現了。世尊也說了這個：「諸比丘，確有那樣的時候……」——七日〔之經〕應當廣說。而當它出現時，夜之分與晝之分都不可知了：一個日升起，一個日落下，世間唯有不斷之日炙。而如同平常之日有日天子一樣，壞劫之日則沒有。其中，平常之日轉起時，空中有雲、也有煙焰運行；壞劫之日轉起時，空是離了煙與雲的，如鏡輪一般無垢。除五大河之外，其餘小河等等之中的水都乾涸了。
自此又經長時，第三個日出現了。由於它的出現，諸大河也乾涸了。
自此又經長時，第四個日出現了。由於它的出現，雪山中諸大河之源——「獅子墮、鵝墮、耳截、車匠池、阿耨達池、六牙池、鳩那羅池」這七大湖也乾涸了。
自此又經長時，第五個日出現了。由於它的出現，大海之中漸漸地連濕一指節之量的水也不留了。
自此又經長時，第六個日出現了。由於它的出現，整個輪圍成為一片煙，脂為煙所盡。如同這個，十萬俱胝輪圍也是這樣。
自此又經長時，第七個日出現了。由於它的出現，整個輪圍連同十萬俱胝輪圍成為一片焰。百由旬等等種種〔量〕的須彌之峰也崩壞而消失於空中。那火焰升起，取了四大王〔天〕⁶；在那裡燒盡金宮、寶宮與摩尼宮而取了三十三天之處。以這同樣的方便，乃至取了初禪地。在那裡燒盡三個梵界之後，觸及光音⁷而止。只要還有微如極微的諸行存在，它就不熄滅；而由於一切行之遍盡，它就如燒酥油之火焰一般，連灰也不餘留而熄滅了。下方之空與上方之空合成一個大闇冥。
§2 成之始——大雲・地味・日月與諸山 〔CSCD §406〕
於是經過長時，大雲生起，最初極細極細地降；漸漸地以白蓮之莖、棒、杵、多羅之幹等等之量的雨股而降，把十萬俱胝輪圍之中一切燒毀之處都注滿之後就消失了。那水為下方與傍邊所生起的風所團，令其凝厚而圓，如蓮葉上的水滴。〔問：〕如何能令那麼大的水聚凝厚呢？〔答：〕由於與其隙。因為〔風〕於彼處彼處給它隙。那水這樣為風所聚、令凝厚、令漸減，就依次而下降。水降了又降之後，梵界之處有諸梵界現起，上方四欲界天之處有諸天界現起。
而當〔水〕降到先前大地之處時，強力的諸風生起。它們把那〔水〕如閉口之濾水筒中所盛之水一般，令其無所出而遮住。那甘美之水漸減時，就在上面生起了地味⁸。它是色具足的，也是香與味具足的，如無水之乳粥上面的膜一般。
那時，在光音梵界最先生起的有情，或由壽盡，或由福盡，就從那裡死沒而生於此處。他們是自有光明、行於空中的。他們依《世起經》所說的方法嘗了那地味，為渴愛所勝，就開始作團而食。於是他們的自光消失了，成為闇冥。他們見了闇冥就害怕。
於是，滅除他們的怖畏、生起勇健之性的、圓滿五十由旬的日輪出現了。他們見了它，「我們得到光明了」，就歡喜踊躍，說「它是滅除我們這些怖畏者的怖畏、生起勇健之性而升起的，所以，願它是『日』」——就這樣為它作了「日」之名。
然後，當日作了一日之光明而落下時，「我們所得的那光明，那也失去了」——他們又害怕了。他們這樣想：「若我們能得到另一種光明，那就好了。」彷彿知道了他們的心一般，四十九由旬的月輪出現了。他們見了它，更加倍地歡喜踊躍，說「它彷彿知道我們的欲求而升起，所以願它是『月』」——就這樣為它作了「月」之名。這樣，月與日出現之後，諸星宿與諸星之色也出現了。
自此以後，夜與晝可知了；依次而有月、半月、季節與年。而在月與日出現的那一日，須彌、輪圍與雪山諸山也出現了。而它們正是在頗古那月之滿月日、不前不後地出現的。怎麼樣呢？就像粟飯煮的時候，泡是一時而起的：有些處是隆起隆起的，有些處是低窪低窪的，有些處是平平的。同樣地，隆起隆起之處成為諸山，低窪低窪之處成為諸海，平平之處成為諸洲。
§3 眾生之漸墮與大眾所推者之立・四阿僧祇 〔CSCD §406〕
於是，當那些有情食用地味時，漸漸地有些成為有色的，有些成為惡色的。其中有色的輕蔑惡色的。以他們過慢之緣，那地味也消失了，地餅出現了。然後，以同樣的方法，那個也消失了，蔓草出現了。以同樣的方法，那個也消失了，不耕而熟之稻出現了——無糠、無稃、清淨、香美、以米為果。
然後，他們生起了器。他們把稻放在器中，安於石面上，火焰自然升起而煮熟它。那飯如善意花一般，不必用湯或用菜。他們想食什麼什麼味，那就成為什麼什麼味。他們食用那麁食，自此以後大小便就生起了。於是，為了它的排出，瘡口就裂開了；男子有男子之相，女子也有女子之相現起。
於是，女子過度地注視男子，男子也過度地注視女子。以他們過度注視之緣，欲之熱惱生起了。由此他們就行婬法。他們由於行非法之緣為智者所呵責、所惱害，就為了覆藏那非法而造屋舍。他們住於屋舍之中，漸漸地隨順某一個懶惰性的有情之所見而行，就作了貯藏。自此以後，糠與稃也裹覆了米，刈過之處也不再生長。
他們集會而悲嘆：「諸君，惡法竟然在有情之中出現了；我們先前本是意所成⁹的呀！」——應當依《世起經》所說的方法而廣說。然後他們立了界限。於是某一個有情取了另一個所未與的分。呵斥了他兩次，第三次就以手、以土塊、以杖而打他。這樣，當不與取、呵責、妄語與用杖生起之後，他們集會而思量：「我們何不共推一個有情，讓他為我們正當地譴責應譴責的、呵責應呵責的、驅擯應驅擯的；而我們則給他稻之分。」
而當諸有情這樣作了決定時，就這一劫而言，正是這位世尊為菩薩之時，在那個時候於那些有情之中更端正、更可觀、更有大威勢、具足覺慧，並且堪能作呵責與獎勵。他們前往祂那裡，請求而共推了祂。祂為那大眾所推，所以是「摩訶薩瑪達」¹⁰；為諸田之主，所以是「剎帝利」；以法、以平等而令他人喜悅，所以是「王」——以這三個名而顯。因為凡世間希有之處，菩薩就是其中的最初之人。這樣，以菩薩為始而剎帝利之眾成立之後，婆羅門等等諸姓也依次成立了。
其中，自壞劫之大雲乃至焰之斷絕，這是一個阿僧祇¹¹，稱為「壞」。
自壞劫之焰的斷絕，乃至注滿十萬俱胝輪圍的成就之大雲，這是第二個阿僧祇，稱為「壞住」。
自成就之大雲乃至月與日之出現，這是第三個阿僧祇，稱為「成」。
自月與日之出現乃至再有壞劫之大雲，這是第四個阿僧祇，稱為「成住」。這四個阿僧祇就是一個大劫。這樣，首先應當了知以火之壞滅與安立。
§4 水之壞劫 〔CSCD §407〕
而在劫以水而壞的時候，「最初壞劫之大雲生起」——應當依前面所說的方法而廣說。不過這裡的別是：如同那裡的第二個日，這裡則是壞劫的鹼水之大雲生起。它最初極細極細地降，漸漸地以大雨股而降，注滿十萬俱胝輪圍。為鹼水所觸所觸的大地與諸山等等都溶解了；水為四周的諸風所持。水自大地取到第二禪地。在那裡溶解了三個梵界之後，觸及遍淨而止。只要還有微如極微的諸行存在，它就不止息；而〔水〕勝伏了隨水而有的一切諸行之後，就頓然止息而歸於消失。下方之空與上方之空合成一個大闇冥——一切都如前所說。唯有這裡是以光音梵界為始而世間現起，並且從遍淨死沒之後，有情生於光音之處等等。
其中，自壞劫之大雲乃至壞劫之水的斷絕，這是一個阿僧祇。自水之斷絕乃至成就之大雲，這是第二個阿僧祇。自成就之大雲……乃至（廣說如前）……這四個阿僧祇就是一個大劫。這樣應當了知以水之壞滅與安立。
§5 風之壞劫 〔CSCD §408〕
在劫以風而壞的時候，「最初壞劫之大雲生起」——應當依前面所說的方法而廣說。不過這裡的別是：如同那裡的第二個日，這裡則是為了劫之壞滅而風生起。它最初揚起麁塵；然後揚起細塵、細沙、麁沙、小石與大石等等，乃至揚起重閣之量的石與立於崎嶇之處的大樹。它們從大地升到空中而不再落下，就在那裡粉碎而歸於無有。
然後，風漸漸地在大地之下生起，翻轉大地，令其根向上而擲於空中。百由旬之量的大地之處，乃至二百由旬、三百由旬、四百由旬、五百由旬之量的〔大地之處〕，也都碎裂而為風勢所擲，就在空中粉碎而歸於無有。風也把輪圍山與須彌山舉起而擲於空中。它們互相撞擊而粉碎、壞滅。以這同樣的方便，它壞了地上之宮與空中之宮，壞了六欲界天¹²，就壞了十萬俱胝輪圍。在那裡，輪圍與輪圍、雪山與雪山、須彌與須彌互相會合而粉碎、壞滅。風自大地取到第三禪地。在那裡壞了三個梵界之後，觸及廣果而止。這樣壞了一切行之後，它自己也壞滅了。下方之空與上方之空合成一個大闇冥——一切都如前所說。唯有這裡是以遍淨梵界為始而世間現起，並且從廣果死沒之後，有情生於遍淨之處等等。
其中，自壞劫之大雲乃至壞劫之風的斷絕，這是一個阿僧祇。自風之斷絕乃至成就之大雲，這是第二個阿僧祇……乃至（廣說如前）……這四個阿僧祇就是一個大劫。這樣應當了知以風之壞滅與安立。
§6 壞之因與七火一水之序 〔CSCD §409〕
以何因緣世間這樣壞滅呢？以不善根¹³為因緣。因為當諸不善根盛時，世間就這樣壞滅。而其中，貪較盛時以火而壞，瞋較盛時以水而壞。不過有些人說：瞋較盛時以火，貪較盛時以水。癡較盛時則以風而壞。而這樣壞滅的時候，是無間地七次以火而壞，第八次以水；再七次以火，第八次以水——這樣每到第八次而壞，七度以水壞滅之後，再七次以火而壞。到這裡，六十三劫已過。在這中間，以水壞滅之次雖已至而被遮止，得了機會的風就破壞壽滿六十四劫的遍淨天而壞滅世間。
§7 劫之隨念與經句逐釋 〔CSCD §410〕
而隨念宿住、隨念劫的比丘，於這些劫之中隨念多壞劫，也隨念多成劫，也隨念多壞成劫。怎麼樣呢？依「我曾在那裡」等等的方法。
其中，「我曾在那裡」——就是「我在某個壞劫之中，曾在某個有、或生、或趣、或識住、或有情居、或有情之類¹⁴之中」。「如是名」——就是或帝須，或弗沙。「如是姓」——就是或迦旃延，或迦葉。這是就他於過去有中隨念自己的名與姓而說的。而如果他想要隨念那時自己的色之具足、或麁與勝之活命、或多樂多苦、或短壽長壽，那也就隨念得到。所以說了：「如是色……乃至（廣說如前）……如是壽之限。」
其中，「如是色」——就是或白，或黑。「如是食」——就是或以米肉飯為食，或以落果為食。「如是領受苦樂」——就是以種種之相領受身與心的、有食味與無食味等等種種之分的苦與樂。「如是壽之限」——就是或壽限為百年之量，或壽限為八百四十萬劫¹⁵。「他從那裡死沒而生於那裡」——就是「我從那個有、生、趣、識住、有情居或有情之類死沒之後，又生於某個名叫某某的有、生、趣、識住、有情居或有情之類之中」。「在那裡也曾是」——就是「然後，在那個有、生、趣、識住、有情居或有情之類之中，我又曾是」。「如是名」等等，方法如前所說。
再者，由於「我曾在那裡」這是依次上溯者隨其所欲的隨念，而「他從那裡死沒」則是還轉者的觀察，所以應當了知：「生於此處」是就他這於此處之生的無間之生處而說「生於那裡」的。而「在那裡也曾是」等等，則是為了顯示他在那於此生無間之生處中對名與姓等等的隨念而說的。「他從那裡死沒而生於此處」——就是「我從那無間之生處死沒之後，生於此處某個名叫某某的剎帝利族或婆羅門族之中」。「這樣」——就是「如是」。「有行相、有指示」——就是依名與姓而有指示，依色等等而有行相。因為由名與姓，有情被指示為「帝須」、「迦葉」；由色等等，被知為「黑」、「白」而有種種。所以名與姓是指示，其餘的是行相。「隨念種種宿住」——這義是明顯的。
宿住隨念智之論竟。
註
¹ 壞劫之大雲（kappavināsakamahāmegha）：三種壞劫之共同發端；先降一大雨，其後雨即斷絕。
² 世布置（lokabyūhā）：本論所出欲界諸天之一類，於劫壞之前十萬年遊行人間而告其將壞；本論唯出其名與其告，不更釋其名。
³ 慈・悲・喜・捨（mettā・karuṇā・muditā・upekkhā）：四梵住之名；其修習在本書第 9 品〈梵住〉。
⁴ 風遍（vāyokasiṇa）：以風為所緣之遍處業處；其修習在本書第 5 品〈餘遍〉。
⁵ 後後所受之業（aparāpariyavedanīyakamma）：非於此生、亦非於次生，而於其後諸生受果之業。
⁶ 四大王天・三十三天（cātumahārājika・tāvatiṃsa）：六欲界天之最下二天；六天之名見本書第 7 品〈六隨念〉之天隨念一篇。
⁷ 光音・遍淨・廣果（ābhassara・subhakiṇha・vehapphala）：色界之三天，即火、水、風三壞所至之界限。
⁸ 地味（rasapathavī）：水降之後於地上所起之味，色、香、味具足。
⁹ 意所成（manomaya）：由意所成者；本書第 12 品〈神變〉列「意所成神變」為十神變之第三。
¹⁰ 摩訶薩瑪達（Mahāsammata）：其名之義即「為大眾所推」；本書第 8 品〈隨念業處〉以之為五轉輪王之首，本篇則釋其名之所由。
¹¹ 阿僧祇（asaṅkhyeyya）：不可算數之時量；壞、壞住、成、成住四阿僧祇合為一大劫。
¹² 六欲界天（chakāmāvacaradevaloka）：自四大王天至他化自在天之六天；其名見本書第 7 品〈六隨念〉之天隨念一篇。
¹³ 不善根（akusalamūla）：貪、瞋、癡三者；其名與其義在本書第 14 品〈蘊〉與第 17 品〈緣起〉。
¹⁴ 有・生・趣・識住・有情居・有情之類（bhava・yoni・gati・viññāṇaṭṭhiti・sattāvāsa・sattanikāya）：本論所立有情受生之諸種分位之名；識住與有情居之數在本書第 14 品〈蘊〉與第 16 品〈根諦〉。
¹⁵ 八百四十萬劫（caturāsītikappasatasahassa）：譯底之複合字面為「八十四個十萬劫」（caturāsīti 八十四×kappasatasahassa 十萬劫），本編依漢數之通例直出其積。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 Dissolution by Fire—the Cessation of the Great Cloud and Appearance of the Seven Suns 〔CSCD §405〕
When an aeon dissolves by fire, first the great aeon-destroying cloud¹ arises and pours down a great rain throughout a hundred thousand million world-systems. People rejoice, bring out every kind of seed, and sow them. But when the shoots have grown high enough for cattle to eat, the cloud makes a sound like a donkey and does not release a single drop. Then the rain ceases once and for all. Referring to this, the Blessed One said: “Bhikkhus, there comes a time when for many years, many hundreds of years, many thousands of years, many hundreds of thousands of years, no rain falls.” Beings that live on rain die and are reborn in the Brahmā world, and so do deities who live on flowers and fruits. After a long time in this way the water everywhere dries up. Fish and turtles then die in turn and are reborn in the Brahmā world, as are beings in the hells. Some say that beings in the hells perish when the seventh sun appears.
[Question:] Without jhāna one is not reborn in the Brahmā world, but some of these beings are afflicted by famine and some are incapable of attaining jhāna. How are they reborn there? [Answer:] By means of jhāna obtained in the deva world. At that time sense-sphere deities called World Arrangers² think, “After a hundred thousand years the dissolution of the aeon will begin.” With hair loose and disheveled, faces weeping, wiping away tears with their hands, dressed in red, and appearing extremely disordered, they wander along human paths and proclaim: “Good people, a hundred thousand years from now the dissolution of the aeon will begin. This world will be destroyed; the great ocean will dry up; this great earth and Sineru, king of mountains, will burn and perish. The world will be destroyed as far as the Brahmā world. Good people, cultivate loving-kindness! Cultivate compassion, appreciative joy, and equanimity!³ Attend upon your mothers and fathers, and honor the elders of your families!”
Hearing them, most humans and earthbound deities become spiritually stirred and tenderhearted toward one another. Having made merit through loving-kindness and the other practices, they are reborn in a deva world. There they consume divine ambrosial food and, doing preliminary work on the wind kasiṇa,⁴ obtain jhāna. The others are reborn in a deva world through kamma to be experienced in later lives,⁵ for no being wandering in saṃsāra is without such kamma. There too they likewise obtain jhāna. Thus, by means of jhāna obtained in a deva world, all are reborn in the Brahmā world.
After the rain has ceased and a long time has passed, the second sun appears. The Blessed One also spoke of this: “Bhikkhus, there comes a time ...”—the discourse on the seven suns should be given in full. When the second sun appears, night and day can no longer be distinguished. One sun rises as another sets, and the world is under continual scorching. The ordinary sun has a sun deity, but the sun of aeon-dissolution does not. When the ordinary sun travels, clouds and smoky vapor move through the sky; when the sun of dissolution travels, the sky is free of smoke and cloud, stainless like the face of a mirror. Except for the five great rivers, the water in the smaller rivers and elsewhere dries up.
After another long interval, the third sun appears. With its appearance, the great rivers too dry up.
After another long interval, the fourth sun appears. With its appearance, the seven great lakes in the Himalayas that are the sources of the great rivers—Lion’s Fall, Swan’s Fall, Cropped-Ear, Chariot-Maker, Anotatta, Six-Tusk, and Kuṇāla—also dry up.
After another long interval, the fifth sun appears. With its appearance, not even enough water to wet one finger joint gradually remains in the great ocean.
After another long interval, the sixth sun appears. With its appearance, the whole world-system becomes one mass of smoke, its moisture entirely consumed by smoke. The same occurs throughout a hundred thousand million world-systems.
After another long interval, the seventh sun appears. With its appearance, the whole world-system together with a hundred thousand million world-systems becomes one mass of flame. Peaks of Sineru measuring hundreds of leagues and more collapse and vanish into space. The flame rises and takes the realm of the Four Great Kings;⁶ after consuming palaces of gold, jewels, and gems there, it takes the realm of the Thirty-three. By the same process it reaches as far as the plane of the first jhāna. After burning the three Brahmā worlds there, it touches Streaming Radiance⁷ and stops. As long as any formations remain, even as minute as the finest particle, it does not go out. When all formations have been utterly consumed, it goes out like a flame burning ghee, leaving not even ash. The space below and space above become a single great darkness.
§2 Beginning of Evolution—the Great Cloud, Earth-Essence, Sun and Moon, and Mountains 〔CSCD §406〕
After a long time, a great cloud arises and first rains in exceedingly fine drops. Gradually the streams become as thick as lotus stalks, poles, pestles, and palmyra trunks. Having filled every burned place throughout a hundred thousand million world-systems, the cloud vanishes. Winds arising below and at the sides gather the water and make it compact and round, like a drop of water on a lotus leaf. [Question:] How can so great a mass of water be made compact? [Answer:] By giving it space: the winds provide openings here and there. Thus gathered, compacted, and gradually diminished by the winds, the water descends by stages. As it descends, Brahmā worlds appear in the former locations of Brahmā worlds, and deva realms appear in the locations of the upper four sense-sphere heavens.
When the water reaches the former location of the great earth, powerful winds arise. They block it and give it no outlet, like water held inside a filter whose mouth has been closed. As the sweet water gradually diminishes, earth-essence⁸ forms on its surface. It is complete in color, fragrance, and flavor, like the skin that forms on milk-rice made without water.
At that time, beings who first arose in the Streaming-Radiance Brahmā world fall from there when their lifespan or merit is exhausted and are reborn here. They are self-luminous and travel through the air. Following the account in the Discourse on the Arising of the World, they taste the earth-essence, are overcome by craving, and begin to form it into lumps and eat it. Their intrinsic light then disappears and darkness comes to be. Seeing the darkness, they are afraid.
Then a disc of the sun, fifty leagues in extent, appears to dispel their fear and produce courage. Seeing it, they rejoice, saying, “We have obtained light.” They name it the “sun,” saying, “It has risen dispelling the fear of us who were afraid and producing courage; therefore let it be the sun.”
When the sun has given one day’s light and sets, they become frightened again, saying, “The light we obtained has also vanished.” They think, “It would be good if we could obtain another light.” As though knowing their minds, a disc of the moon forty-nine leagues in extent appears. Seeing it, they rejoice even more, saying, “It has risen as though knowing our desire; therefore let it be the moon.” Thus they give it the name “moon.” After the sun and moon appear, the constellations and colors of the stars also appear.
From then on night and day can be distinguished, followed in sequence by months, half-months, seasons, and years. On the very day the sun and moon appear, Sineru, the world-system’s encircling mountain, and the Himalayan mountains also appear. They appear neither before nor after one another, precisely on the full-moon day of Phagguna. How? When millet gruel is boiling, bubbles arise all at once: some places swell upward, some sink, and some remain level. In the same way, raised places become mountains, depressed places become seas, and level places become continents.
§3 Beings’ Gradual Fall, the Appointment of the Great Elect, and the Four Incalculable Periods 〔CSCD §406〕
As those beings consume earth-essence, some gradually become well-colored and some poorly colored. The well-colored despise the poorly colored. Because of their excessive conceit, the earth-essence disappears and earth-cakes arise. By the same process these disappear and creepers arise; these in turn disappear, and rice ripening without cultivation arises, free of bran and husk, pure, fragrant, and with grain as its fruit.
Then vessels arise for them. They put the rice into vessels and place them on a stone; a flame arises by itself and cooks it. The rice is like a sumana flower and needs no broth or curry. Whatever flavor they desire is the flavor it acquires. When they eat this coarse food, urine and excrement arise. Openings break forth to discharge them, and male and female characteristics appear.
Women then gaze excessively at men and men at women. Because of their excessive gazing, the fever of sensual desire arises and they engage in sexual intercourse. Reproached and harassed by the wise for practicing what is improper, they build houses to conceal it. Living in houses, they gradually follow the idea of a lazy being and begin to store food. From then on bran and husk cover the grain, and what has been reaped no longer grows again.
They gather and lament: “Good people, evil states have appeared among beings. Formerly we were mind-made!”—the account should be given in full according to the Discourse on the Arising of the World. Then they set boundaries. One being takes a portion not given by another. After being rebuked twice, on the third occasion he is struck with hands, clods, and sticks. When taking what was not given, rebuke, false speech, and punishment with sticks have thus arisen, they gather and deliberate: “Let us jointly appoint one being who will rightly censure those who should be censured, rebuke those who should be rebuked, and banish those who should be banished; in return, we shall give him a share of rice.”
When the beings make this decision, the Blessed One, then the Bodhisatta in this aeon, is the most handsome and impressive among them, of greatest authority, endowed with intelligence, and capable of rebuke and reward. They approach and jointly appoint the Bodhisatta. Because he is appointed by the great multitude, he is Mahāsammata,¹⁰ “the Great Elect”; because he is lord of the fields, he is Khattiya; because he gladdens others through Dhamma and impartiality, he is Rājā, “king.” Thus he is known by three names. Wherever something rare first appears in the world, the Bodhisatta is the first person in it. In this way, beginning with the Bodhisatta, the Khattiya order is established, and afterward the Brahmin and other classes are established in sequence.
Of these periods, from the great aeon-destroying cloud until the flames cease is one incalculable period,¹¹ called “dissolution.”
From the cessation of the flames of dissolution until the great cloud of evolution fills a hundred thousand million world-systems is the second incalculable period, called “remaining dissolved.”
From the great cloud of evolution until the moon and sun appear is the third incalculable period, called “evolution.”
From the appearance of the moon and sun until the great aeon-destroying cloud appears again is the fourth incalculable period, called “remaining evolved.” These four incalculable periods make one great aeon. Thus dissolution and establishment by fire should first be understood.
§4 Dissolution by Water 〔CSCD §407〕
When an aeon dissolves by water, the statement “first the great aeon-destroying cloud arises” should be given in full as above. What is distinctive here is this: where the second sun appeared there, here a great cloud of caustic water for the aeon’s destruction arises. At first it rains in exceedingly fine drops, then gradually in great streams and fills a hundred thousand million world-systems. Wherever the caustic water touches, the great earth, mountains, and so forth dissolve; winds on every side hold up the water. From the great earth the water reaches the plane of the second jhāna. After dissolving the three Brahmā worlds there, it touches Refulgent Glory and stops. As long as any formation remains, even as minute as the finest particle, it does not stop. When it has overwhelmed every formation that follows the water, it suddenly stops and vanishes. Space below and space above become one great darkness, as described above. The only distinction is that here the world begins to appear starting with the Streaming-Radiance Brahmā world, and beings falling from Refulgent Glory are reborn in Streaming Radiance and so on.
From the great aeon-destroying cloud until the waters of dissolution cease is one incalculable period. From the cessation of the water until the great cloud of evolution is the second. From the great cloud of evolution ... and so on as above ... these four incalculable periods make one great aeon. Thus dissolution and establishment by water should be understood.
§5 Dissolution by Wind 〔CSCD §408〕
When an aeon dissolves by wind, the statement “first the great aeon-destroying cloud arises” should be given in full as above. What is distinctive here is this: where the second sun appeared there, here wind arises for the aeon’s destruction. It first lifts coarse dust, then fine dust, fine sand, coarse sand, pebbles and great stones, eventually lifting rocks as large as multi-storied mansions and great trees standing on rugged ground. Rising from the earth into the sky, these no longer fall but are shattered there and vanish.
Then wind gradually arises beneath the great earth, overturns it, turns its roots upward, and hurls it into the sky. Portions of earth a hundred leagues across, then two, three, four, and five hundred leagues across, break apart, are flung upward by the wind, and are shattered and vanish in the sky. The wind lifts the encircling mountain and Mount Sineru and hurls them into the sky. They strike one another, shatter, and perish. In the same way it destroys palaces on the earth and in the sky, destroys the six sense-sphere deva worlds,¹² and destroys a hundred thousand million world-systems. Encircling mountains collide with encircling mountains, Himalayas with Himalayas, and Sinerus with Sinerus; they shatter and perish. From the great earth the wind reaches the plane of the third jhāna. After destroying the three Brahmā worlds there, it touches Great Fruit and stops. Having destroyed all formations in this way, it too ceases. Space below and space above become one great darkness, as described above. The only distinction is that here the world begins to appear starting with the Refulgent-Glory Brahmā world, and beings falling from Great Fruit are reborn in Refulgent Glory and so on.
From the great aeon-destroying cloud until the winds of dissolution cease is one incalculable period. From the cessation of the wind until the great cloud of evolution is the second ... and so on as above ... these four incalculable periods make one great aeon. Thus dissolution and establishment by wind should be understood.
§6 Causes of Dissolution and the Sequence of Seven by Fire and One by Water 〔CSCD §409〕
For what reason does the world dissolve in this way? The roots of the unprofitable¹³ are the reason. The world dissolves when the unprofitable roots are prominent. When greed is most prominent, it dissolves by fire; when hate is most prominent, by water. Some, however, say the reverse: fire when hate is prominent and water when greed is prominent. When delusion is most prominent, the world dissolves by wind. The sequence of dissolution is seven consecutive times by fire and the eighth by water, then seven by fire and the eighth by water. Thus every eighth dissolution is by water. After seven dissolutions by water there are another seven by fire. At this point sixty-three aeons have passed. Then, although the turn for water has arrived, it is prevented; wind obtains its opportunity and destroys the Refulgent-Glory devas whose lifespan is sixty-four aeons, and the world dissolves.
§7 Recollection of Aeons and Word-by-Word Explanation of the Canonical Phrases 〔CSCD §410〕
A bhikkhu recollecting past lives and aeons recollects among these aeons many aeons of dissolution, many aeons of evolution, and many aeons of dissolution and evolution. How? According to the method beginning, “I was there.”
“I was there” means, “In some aeon of dissolution I was in such a mode of existence, birth, destination, station of consciousness, abode of beings, or class of beings.”¹⁴ “Named thus” means named Tissa or Phussa. “Of such a clan” means a Kaccāyana or Kassapa. This is said of his recollecting his own name and clan in a past existence. If he wishes to recollect his appearance at that time, whether his livelihood was coarse or refined, whether pleasure or pain predominated, or whether life was short or long, he can recollect that too. Hence it is said: “Such was my appearance ... and so on as above ... such was the limit of my lifespan.”
Here, “such was my appearance” means fair or dark. “Such was my food” means eating rice and meat or fallen fruit. “Such was my experience of pleasure and pain” means experiencing in various aspects bodily and mental pleasure and pain, with distinctions such as savoring food and not savoring it. “Such was the limit of my lifespan” means a lifespan of a hundred years or of eight million four hundred thousand aeons.¹⁵ “Passing from there, I arose there” means: “After passing from that mode of existence, birth, destination, station of consciousness, abode of beings, or class of beings, I arose in another such mode, called such-and-such.” “There too I was” means, “Then, in that mode of existence, birth, destination, station of consciousness, abode of beings, or class of beings, I again existed.” For “named thus” and the rest, the method is as already stated.
Furthermore, “I was there” is the recollection at will of one tracing backward in sequence, while “passing from there” is the review made by one returning forward. “Arose there,” therefore, is said with reference to the place of birth immediately preceding birth here. “There too I was” and the rest show his recollection of name, clan, and so on in the place of birth immediately before this one. “Passing from there, I arose here” means, “After passing from that immediately preceding place of birth, I arose here in a Khattiya or Brahmin family called such-and-such.” “Thus” means in this manner. “In its aspects and particulars” means particularized by name and clan and characterized by appearance and so forth. Beings are particularized as “Tissa” and “Kassapa” by name and clan; by appearance and the rest they are known as “dark” and “fair” and otherwise characterized. Name and clan are therefore particulars; the rest are aspects. The meaning of “he recollects his various past lives” is clear.
Thus ends the discussion of knowledge of the recollection of past lives.
Notes
¹ Great aeon-destroying cloud (kappavināsakamahāmegha): the common beginning of the three kinds of dissolution; it first pours down a great rain, after which rain ceases.
² World Arrangers (lokabyūhā): a class of sense-sphere deities named in this treatise who wander among humans a hundred thousand years before dissolution and announce its approach. The treatise gives only their name and proclamation and does not further explain the name.
³ Loving-kindness, compassion, appreciative joy, and equanimity (mettā・karuṇā・muditā・upekkhā): the four divine abidings; their cultivation is taught in Chapter 9, “Divine Abidings.”
⁴ Wind kasiṇa (vāyokasiṇa): a kasiṇa meditation subject that takes wind as its object; its cultivation is taught in Chapter 5, “The Remaining Kasiṇas.”
⁵ Kamma to be experienced in later lives (aparāpariyavedanīyakamma): kamma whose result is experienced neither in this life nor in the next, but in later lives.
⁶ Four Great Kings and Thirty-three (cātumahārājika・tāvatiṃsa): the lowest two of the six sense-sphere heavens; the six are named in the recollection of deities in Chapter 7, “Six Recollections.”
⁷ Streaming Radiance, Refulgent Glory, and Great Fruit (ābhassara・subhakiṇha・vehapphala): three form-sphere heavens and the respective limits reached by dissolution through fire, water, and wind.
⁸ Earth-essence (rasapathavī): the essence arising on the earth after the waters descend, complete in color, fragrance, and flavor.
⁹ Mind-made (manomaya): made by mind; Chapter 12, “Supernormal Power,” lists mind-made supernormal power as the third of ten kinds.
¹⁰ Mahāsammata: the name means “appointed by the great multitude.” Chapter 8, “Recollection Meditation Subjects,” lists him first among five wheel-turning monarchs; this unit explains the origin of the name.
¹¹ Incalculable period (asaṅkhyeyya): an uncountable measure of time; dissolution, remaining dissolved, evolution, and remaining evolved make four incalculable periods in one great aeon.
¹² Six sense-sphere deva worlds (chakāmāvacaradevaloka): the six heavens from the Four Great Kings through those who wield power over others’ creations; they are named in the recollection of deities in Chapter 7, “Six Recollections.”
¹³ Roots of the unprofitable (akusalamūla): greed, hate, and delusion; their names and meanings appear in Chapter 14, “The Aggregates,” and Chapter 17, “Dependent Origination.”
¹⁴ Mode of existence, birth, destination, station of consciousness, abode of beings, and class of beings (bhava・yoni・gati・viññāṇaṭṭhiti・sattāvāsa・sattanikāya): names for various positions in which beings take birth; the numbers of stations of consciousness and abodes of beings appear in Chapters 14, “The Aggregates,” and 16, “Faculties and Truths.”
¹⁵ Eight million four hundred thousand aeons (caturāsītikappasatasahassa): the base text’s compound literally says “eighty-four hundred-thousands of aeons”—caturāsīti, eighty-four, times kappasatasahassa, a hundred thousand aeons—and this edition gives the product directly according to ordinary numerical usage.
火壞：大雲絕、七日出、焰觸光音而止；成：大雲降、地味生、有情自光音下、日月現、摩訶薩瑪達立——四阿僧祇為一大劫；水至遍淨、風至廣果；壞之因是不善根，七火一水六十四劫一風
大局 — 第三神通之下篇
承上單元「多壞劫、多成劫」一語，本單元是全論唯一的一段宇宙史：火之壞劫（§1）、成之始（§2）、有情之漸墮與王之立、四阿僧祇（§3）、水之壞劫（§4）、風之壞劫（§5）、壞之因與七火一水之序（§6），最後回到經句「我曾在那裡、如是名、如是姓……」之逐釋而收宿住隨念智之論（§7）。論主把這整段放在宿住隨念智之下，理由只有一個：隨念劫者所隨念的，正是這些壞與成。本單元承上位科。〔所見〕
§01 火之壞劫——大雲之絕與七日之出 → 白話 §1
壞劫之大雲於十萬俱胝輪圍降一大雨，人們播種，苗長至牛食之量時雲作驢鳴而一滴不降——雨斷（「多年多百年多千年多十萬年天不降雨」）。依雨而活者命終生梵界，依花果之天亦然；水枯、魚龜亦然、地獄有情亦然（有人說地獄有情於第七日出時滅盡）。問：無禪不生梵界，饑饉所逼、不能證禪者如何生？答：依天界所得之禪——名「世布置」之欲界天散首亂髮哭面著赤衣作極不端正相遊行人路而告：「過十萬年劫將壞，大海乾、大地須彌燒盡，乃至梵界——你們要修慈悲喜捨，奉事父母，敬事尊長！」多數人與地居天生悚懼、作慈等福業生天、食天甘露、於風遍作遍作得禪；餘者以後後所受之業生天（輪迴中無此業者無）亦得禪——如是皆生梵界。第二日出：晝夜不可知、唯不斷之日炙；壞劫之日無日天子，空離煙雲如鏡輪；五大河外之水乾。第三日：諸大河乾。第四日：雪山七大湖（獅子墮、鵝墮、耳截、車匠池、阿耨達、六牙、鳩那羅）乾。第五日：大海不留濕一指節之水。第六日：整個輪圍成一片煙、脂為煙所盡，十萬俱胝輪圍亦然。第七日：一片焰；須彌之峰崩壞消失；焰取四大王天燒金寶摩尼宮、取三十三天、乃至初禪地、燒三梵界、觸光音而止；微如極微之行存在即不熄，一切行遍盡則如燒酥油之焰連灰不餘；下空上空合成一大闇冥（白話 §1）。〔讀法〕論主的宇宙壞滅不是末日景象，是一段「誰往哪裡去」的敘事：有情一層一層上生梵界，最後連地獄也空；世布置天那段告白（修慈、奉父母）是全段的人情所在。七日之出逐一交代水之枯、焰之起、界之限——一切有為盡，火自熄。
§02 成之始——大雲・地味・日月與諸山 → 白話 §2
長時後大雲起，極細而降、漸以白蓮莖棒杵多羅幹之量的雨股注滿燒毀之處而消失；水為下方傍邊之風所團、凝厚而圓如蓮葉水滴（問：如何令大水聚凝厚？答：與其隙）；水漸減下降——梵界之處梵界現、上方四欲天之處天界現；降至先前大地之處，強力諸風起，如閉口濾水筒中之水令其無所出而遮；甘美之水漸減，上生地味——色香味具足，如無水乳粥上之膜。光音梵界最先生者壽盡福盡死沒生此，自有光明行於空中；依《世起經》嘗地味、為渴愛所勝、作團而食——自光消失成闇冥，見闇而怖；五十由旬日輪出——「我們得到光明了」，名之為「日」；日落復怖，四十九由旬月輪出——「它彷彿知道我們的欲求」，名之為「月」；星宿星色出；夜晝可知，月半月季年有；月日出現之日須彌輪圍雪山諸山出——頗古那月滿月日不前不後；如粟飯煮時泡一時而起：隆起處山、低窪處海、平處洲（白話 §2）。〔讀法〕成的敘事是一次「退化史」：自有光明的有情因嘗地味起渴愛而失光、因失光而怖、因怖而有日月之名——日與月是眾生為自己的怖畏取的名字。粟飯之泡一喻把山海洲的地形說成一鍋飯。
§03 眾生之漸墮與大眾所推者之立・四阿僧祇 → 白話 §3
食地味者漸有有色惡色之別，有色者輕蔑惡色者——以過慢之緣地味消失、地餅出；再消失、蔓草出；再消失、不耕而熟之稻出（無糠無稃清淨香美）。生起器、安石面、火自起而煮，飯如善意花不必湯菜、欲何味成何味；食麁食而大小便生、瘡口裂、男女相現；過度注視而欲之熱惱生、行婬法；為智者呵責而造屋覆藏；隨懶惰者之見作貯藏——糠稃裹米、刈過不生。集會悲嘆「惡法竟出現，我們先前本是意所成的呀」；立界限；有取他未與之分、呵二次、第三次以手土塊杖打——不與取、呵責、妄語、用杖生起；集會思量共推一有情正當地譴責應譴責者、給他稻之分。就此劫而言正是世尊為菩薩之時——更端正可觀有大威勢具覺慧堪作呵責獎勵；為大眾所推故「摩訶薩瑪達」、諸田之主故「剎帝利」、以法以平等令他人喜悅故「王」——凡世間希有之處菩薩皆其最初之人；剎帝利之眾成、婆羅門等諸姓依次成。四阿僧祇：壞劫大雲至焰之斷絕——壞；焰斷至成就之大雲——壞住；成就大雲至月日出現——成；月日出現至再有壞劫之大雲——成住；四阿僧祇為一大劫（白話 §3）。〔讀法〕這是《世起經》的摘述，論主的興趣在兩點：「我們先前本是意所成的呀」那一聲悲嘆（眾生自知其墮），與摩訶薩瑪達三名之釋（菩薩是人間第一個王，因為被推、因為是田主、因為以法令人喜）。四阿僧祇的界標要記：大雲、焰斷、大雲、日月。
§04 水之壞劫 → 白話 §4
「最初壞劫之大雲生起」如前廣說；別：如彼之第二日，此則鹼水之大雲起——極細而降、漸以大雨股注滿十萬俱胝輪圍，所觸大地諸山溶解，水為四周風所持，自大地取到第二禪地，溶三梵界、觸遍淨而止；微如極微之行存在即不止、勝伏一切行已頓然止息歸於消失；大闇冥如前。唯此以光音梵界為始而世間現起，自遍淨死沒之有情生光音等。四阿僧祇同法（白話 §4）。〔讀法〕水壞高一層（至遍淨），世間重現也高一層（自光音起）。
§05 風之壞劫 → 白話 §5
別：如彼之第二日，此則為劫壞而風起——先揚麁塵、細塵、細沙、麁沙、小石、大石，乃至重閣之量的石與崎嶇處之大樹，升空不落、於空粉碎歸無；風於大地之下生起、翻轉大地令根向上擲於空中，百由旬乃至五百由旬之量之地碎裂為風所擲於空粉碎；舉輪圍山須彌山擲空互撞粉碎；壞地上空中之宮、六欲天、十萬俱胝輪圍——輪圍與輪圍、雪山與雪山、須彌與須彌互會而碎；自大地取到第三禪地、壞三梵界、觸廣果而止；壞一切行已自壞；大闇冥如前。唯此以遍淨梵界為始而世間現起，自廣果死沒之有情生遍淨等。四阿僧祇同法（白話 §5）。〔讀法〕風壞最高（至廣果）。三壞三界限之序由此全見：火—光音、水—遍淨、風—廣果。
§06 壞之因與七火一水之序 → 白話 §6
以不善根為因緣——不善根盛則世間壞：貪盛以火、瞋盛以水（有人說反之：瞋火貪水）、癡盛以風。序：無間七次以火、第八次以水；再七火、第八水——每至第八以水，七度以水之後再七次以火——至此六十三劫已過；其間以水壞之次雖至而被遮止，得機會之風破壞壽滿六十四劫的遍淨天而壞世間（白話 §6）。〔讀法〕「世間壞於不善根」——宇宙的壞滅是倫理的：貪瞋癡各配火水風。七火一水的節律、六十四劫一風——論主給了一張週期表，而貪與瞋何者配火何者配水，照錄二說不判。
§07 劫之隨念與經句逐釋 → 白話 §7
隨念宿住隨念劫之比丘於此諸劫隨念多壞劫、多成劫、多壞成劫——依「我曾在那裡」等法。「我曾在那裡」某壞劫中某有、生、趣、識住、有情居、有情之類；「如是名」帝須弗沙；「如是姓」迦旃延迦葉；欲隨念色之具足、麁勝之活命、多樂多苦、短壽長壽亦得——「如是色（白黑）、如是食（米肉飯、落果）、如是領受苦樂（身心有食味無食味之分）、如是壽之限（百年、八百四十萬劫）」；「從那裡死沒而生於那裡」；「在那裡也曾是」……「從那裡死沒而生於此處」某剎帝利族婆羅門族；「有行相有指示」——名姓是指示（帝須迦葉）、色等是行相（黑白）。「我曾在那裡」是上溯者隨所欲之隨念，「他從那裡死沒」是還轉者之觀察；「生於此處」就此生無間之生處說。宿住隨念智之論竟（白話 §7）。〔讀法〕整段宇宙史最後回到一個人的履歷表：名、姓、色、食、苦樂、壽——名姓是「指示」（誰）、餘是「行相」（怎樣）。論主把壞成之劫講完，是為了讓這張履歷表有一個時間軸。
給一般讀者
這是全書唯一的一段宇宙史，請當宇宙史讀：火燒到光音、水溶到遍淨、風毀到廣果；壞的因是貪瞋癡；一個大劫四個阿僧祇（大雲、焰斷、大雲、日月）。但論主放它在這裡的理由很樸素——回憶前世的人，會回憶到這些劫。兩處請記：世布置天沿路哭著勸人修慈、孝父母；眾生失了自光後，為日月取名的那兩聲歡喜。最後那張履歷表（名姓色食苦樂壽）是宿住隨念的內容。
想讀本單元全文：白話 §1–§7 即火之壞劫七日之出・成之始與日月諸山・眾生漸墮與摩訶薩瑪達之立與四阿僧祇・水之壞劫・風之壞劫・壞之因與七火一水之序・劫之隨念與經句逐釋的全段逐段全譯。
Fire-dissolution: the great cloud ceases, seven suns appear, and flame stops at Streaming Radiance. Evolution: the great cloud rains, earth-essence forms, beings descend from Streaming Radiance, the sun and moon appear, and Mahāsammata is appointed—four incalculable periods make one great aeon. Water reaches Refulgent Glory, wind reaches Great Fruit. The roots of the unprofitable cause dissolution: seven by fire, one by water, and one by wind in the sixty-fourth aeon
The Big Picture — the Second Half of the Third Direct Knowledge
Continuing the phrase “many aeons of dissolution and many aeons of evolution” from the previous unit, this is the treatise’s sole cosmic history: dissolution by fire (§1); the beginning of evolution (§2); beings’ gradual fall, establishment of kingship, and the four incalculable periods (§3); dissolution by water (§4); dissolution by wind (§5); the cause and sequence of seven by fire and one by water (§6); and finally a return to the canonical phrases “I was there, named thus, of such a clan ...,” completing the discussion of knowledge of the recollection of past lives (§7). The commentator places the whole account under that knowledge for one reason: these dissolutions and evolutions are what one who recollects aeons recollects. This unit inherits its superior section heading. [What is seen]
§01 Dissolution by Fire—the Cessation of the Great Cloud and Appearance of the Seven Suns → Vernacular §1
The great aeon-destroying cloud rains once over a hundred thousand million world-systems. People sow, but when the shoots reach grazing height the cloud brays like a donkey and yields not a drop: rain ceases for many years, many hundreds of years, many thousands of years, many hundreds of thousands of years. Rain-dependent beings, deities dependent on flowers and fruits, fish, turtles, and beings in hell die and are reborn in the Brahmā world; some say hell beings perish only with the seventh sun. How can those without jhāna be born there? Through jhāna obtained in a deva world. World Arranger deities wander human roads with disheveled hair, weeping faces, red clothes, and a profoundly disordered appearance, warning: “In a hundred thousand years the aeon will dissolve, the ocean and earth will dry, Sineru will burn, and destruction will reach the Brahmā world. Cultivate loving-kindness, compassion, joy, and equanimity; attend upon your parents and honor elders.” Humans and earthbound deities, stirred and softened, make merit and are reborn in heaven, where they obtain jhāna through the wind kasiṇa; the rest arrive through kamma to be experienced later (there is no being wandering in saṃsāra without such kamma) and likewise obtain jhāna. With the second sun night and day disappear under continual scorching; unlike the ordinary sun it has no sun deity, and the sky is stainless like a mirror; all water except the five great rivers dries. The third dries the great rivers; the fourth the seven Himalayan lakes—Sīhapapāta, Haṃsapātana, Kaṇṇamuṇḍaka, Rathakāra, Anotatta, Chaddanta, and Kuṇāla; the fifth leaves not a finger-joint’s wetness in the ocean; the sixth makes the world-system one mass of smoke; the seventh makes it one flame. Sineru’s peaks vanish; the flame consumes the Four Great Kings and Thirty-three, reaches the first-jhāna plane, burns its three Brahmā worlds, and stops at Streaming Radiance. Until every formation, even the most minute, is gone it does not go out; then like a ghee flame it leaves not even ash, and upper and lower space become one darkness (Vernacular §1). [How to read] The commentator’s cosmic destruction is a narrative of where beings go, not merely an apocalypse. Beings ascend layer by layer to the Brahmā world until even the hells empty. The World Arrangers’ appeal to loving-kindness and care for parents is the human center of the passage. The seven suns show in order the drying of water, arising of flame, and limit of destruction. When all conditioned things are exhausted, the fire goes out by itself.
§02 Beginning of Evolution—the Great Cloud, Earth-Essence, Sun and Moon, and Mountains → Vernacular §2
After a long time the great cloud rains first in fine drops, then in streams as thick as lotus stalks, poles, pestles, and palmyra trunks, fills the burned region, and vanishes. Winds below and to the sides gather the water into a round mass like a drop on a lotus leaf; by giving it spaces, they compact it. As the water descends, Brahmā and upper sense-sphere heavens reappear. At the former earth powerful winds hold the water like a closed filter; as the sweet water diminishes, earth-essence arises, complete in color, fragrance, and taste, like the skin on milk-rice without water. Beings whose life or merit ends in Streaming Radiance descend here, self-luminous and moving through the air. Following the Discourse on the Arising of the World, they taste earth-essence, are overcome by craving, form it into lumps, and eat; their light disappears, darkness comes, and they fear. A fifty-league sun appears and they rejoice, naming it for dispelling their fear. When it sets they fear again; a forty-nine-league moon appears “as though knowing our desire,” and they name it moon. Stars follow, then night and day, months, seasons, and years. Sineru, the encircling mountains, and the Himalayas appear simultaneously on the full moon of Phagguna, like bubbles rising together in millet gruel: raised parts become mountains, hollows seas, and level parts continents (Vernacular §2). [How to read] Evolution is narrated as a history of decline. Self-luminous beings taste earth-essence, craving arises, light is lost, fear follows, and the sun and moon receive their names in response to that fear. The millet-bubble simile turns the formation of mountains, seas, and continents into the surface of a pot of gruel.
§03 Beings’ Gradual Fall, the Appointment of the Great Elect, and the Four Incalculable Periods → Vernacular §3
Consumers of earth-essence become well or poorly colored; the former despise the latter. Conceit makes earth-essence disappear and earth-cakes arise; these disappear and creepers arise; those disappear and uncultivated rice appears, free of husk and bran. Vessels arise, fire cooks the rice, and it acquires any desired flavor. Coarse food produces excrement and urine, bodily openings and sexual characteristics appear, excessive gazing produces sensual fever, and intercourse begins. Reproached by the wise, beings build houses to hide it; following a lazy being they store food, so husk and bran cover the grain and reaped rice no longer regrows. They lament, “Evil states have arisen; formerly we were mind-made,” set boundaries, and then taking what is not given, rebuke, false speech, and punishment with sticks arise. They decide to appoint someone to censure, rebuke, and banish properly in exchange for rice. The Blessed One, then the Bodhisatta, is fairest, most authoritative, intelligent, and capable of rebuke and reward. Because appointed by the multitude he is Mahāsammata, because lord of fields Khattiya, and because he gladdens others by Dhamma and impartiality Rājā. The Bodhisatta is the first wherever something rare arises; from him the Khattiya order and then the other classes begin. The four incalculable periods are: from the destructive cloud to cessation of flame, dissolution; from cessation of flame to the evolving cloud, remaining dissolved; from the evolving cloud to sun and moon, evolution; from sun and moon to the next destructive cloud, remaining evolved. Four make one great aeon (Vernacular §3). [How to read] This is an epitome of the Discourse on the Arising of the World. Two points matter to the commentator: the lament “formerly we were mind-made,” in which beings recognize their fall, and the threefold explanation of Mahāsammata, the Bodhisatta as the first human king—appointed, lord of fields, and gladdening through Dhamma. Remember the markers of the four incalculable periods: cloud, end of flame, cloud, sun and moon.
§04 Dissolution by Water → Vernacular §4
The opening “first the great aeon-destroying cloud arises” is as above; the distinction is that in place of the second sun a cloud of caustic water appears. Fine rain becomes great streams filling a hundred thousand million world-systems; earth and mountains dissolve wherever touched. Winds hold the water; it rises from the earth to the second-jhāna plane, dissolves three Brahmā worlds, and stops at Refulgent Glory. It continues while the smallest formation remains, then vanishes at once; darkness is as above. The world reappears beginning from Streaming Radiance, with beings falling from Refulgent Glory reborn there. The four incalculable periods follow the same scheme (Vernacular §4). [How to read] Water-dissolution reaches one level higher, to Refulgent Glory; reappearance likewise begins one level higher, from Streaming Radiance.
§05 Dissolution by Wind → Vernacular §5
Here wind replaces the second sun: it raises coarse and fine dust, fine and coarse sand, stones, mansion-sized rocks, and great trees, which rise and shatter in the sky. Wind beneath the earth overturns it and hurls portions one to five hundred leagues across into space. It lifts the encircling mountains and Sineru; mountains collide and shatter. It destroys terrestrial and aerial palaces, six sense-sphere heavens, and a hundred thousand million world-systems, with encircling mountains striking their counterparts, Himalayas other Himalayas, and Sinerus other Sinerus. It reaches the third-jhāna plane, destroys three Brahmā worlds, and stops at Great Fruit. Having destroyed all formations it destroys itself; darkness is as above. The world begins from Refulgent Glory, with beings falling from Great Fruit reborn there. The four incalculable periods follow the same scheme (Vernacular §5). [How to read] Wind-dissolution reaches highest, to Great Fruit. The full order of the three limits is fire—Streaming Radiance, water—Refulgent Glory, wind—Great Fruit.
§06 Causes of Dissolution and the Sequence of Seven by Fire and One by Water → Vernacular §6
The roots of the unprofitable are the cause: when they are prominent, the world dissolves. Prominent greed produces fire and prominent hate water; some reverse these, assigning hate to fire and greed to water. Prominent delusion produces wind. The sequence is seven consecutive dissolutions by fire and an eighth by water; this repeats until seven water-dissolutions, followed by seven more fires. Sixty-three aeons have passed. Although water’s turn then comes, it is blocked, and wind destroys the Refulgent-Glory devas whose lifespan is sixty-four aeons and dissolves the world (Vernacular §6). [How to read] “The world dissolves through the roots of the unprofitable”: cosmic dissolution is ethical, with greed, hate, and delusion corresponding to fire, water, and wind. The commentator gives a periodic table—seven fires and one water, wind in the sixty-fourth aeon—and records without adjudication the two assignments of greed and hate to fire and water.
§07 Recollection of Aeons and Word-by-Word Explanation of the Canonical Phrases → Vernacular §7
A bhikkhu recollecting past lives and aeons remembers many aeons of dissolution, evolution, and both, according to “I was there.” “I was there” means in a particular aeon, mode of existence, birth, destination, station of consciousness, abode, or class of beings. “Named thus” means Tissa or Phussa; “of such a clan,” Kaccāyana or Kassapa. He may recollect appearance, coarse or refined livelihood, pleasure and pain, or short and long life: “such appearance” means fair or dark; “such food,” rice and meat or fallen fruit; “such experience of pain and pleasure,” bodily and mental, savoring or not savoring food; “such lifespan,” a hundred years or eight million four hundred thousand aeons. Then come “passing from there, I arose there,” “there too I was,” and “passing from there, I arose here,” in a Khattiya or Brahmin family. “In aspects and particulars” means name and clan are particulars—who, such as Tissa or Kassapa—while appearance and the rest are aspects—how, such as fair or dark. “I was there” is recollection at will when tracing backward; “passing from there” reviews while returning forward; “arose there” refers to the birth immediately before this one. Thus ends the discussion of knowledge of the recollection of past lives (Vernacular §7). [How to read] The cosmic history ends by returning to one person’s dossier: name, clan, appearance, food, pleasure and pain, and lifespan. Name and clan particularize “who”; the others characterize “how.” The commentator tells the history of dissolution and evolution to give that dossier a timeline.
For the General Reader
This is the book’s sole cosmic history, and it should be read as one: fire burns to Streaming Radiance, water dissolves to Refulgent Glory, wind destroys to Great Fruit; the causes are greed, hate, and delusion; one great aeon has four incalculable periods marked by cloud, end of flame, cloud, sun and moon. Yet the commentator’s reason for placing it here is simple: a person recollecting past lives recollects these aeons. Remember two moments—the World Arrangers weeping along the road and urging loving-kindness and care for parents, and the joy with which beings name sun and moon after losing their own light. The final dossier of name, clan, appearance, food, pleasure, pain, and lifespan is the content of recollection.
To read this unit in full: Vernacular §§1–7 give the complete paragraph-by-paragraph rendering of fire-dissolution and the seven suns; the beginning of evolution and the sun, moon, and mountains; beings’ fall, Mahāsammata, and the four incalculable periods; water-dissolution; wind-dissolution; the cause and sequence of dissolution; and recollection of aeons with word-by-word explanation of the canonical phrases.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名之承 本單元之切段內無自有 ### 科題（本欄實測：### 行零個）——其讀者面之科題承上位科 Pubbenivāsānussatiñāṇakathā，該行落於本科之首單元（13-03）。切界之錨為譯底 [§405] 段之行首（非 ### 行），其於譯底檔恰一見而落行首。本目誌其實，切分之判不由本目下。
段號域 譯底欄之段號自〔CSCD §405〕至〔CSCD §410〕，實落段號 6 個，號序連續無缺。本篇於譯底欄之幅為 18,280 位元組——為本品六單元中之最大者。
科之構——三災與其成，並劫之隨念 本篇之骨六段：①〔CSCD §405〕火之壞劫（大雲之絕・七日之出）；②〔CSCD §406〕成之全程（大雲・水・地味・日月與諸山・眾生之漸墮・大眾所推者之立・四阿僧祇之目）；③〔CSCD §407〕水之壞劫；④〔CSCD §408〕風之壞劫；⑤〔CSCD §409〕壞之因與七火一水之序；⑥〔CSCD §410〕復歸宿住之隨念而逐句釋經文（amutrāsinti・Evaṃnāmoti・Evaṃgottoti⋯Sākāraṃ sauddesanti）。三災之文非均：火壞與成合佔 11,343 位元組（逾本篇六成），而水壞與風壞各以 pubbe vuttanayeneva vitthāretabbaṃ 一語承前而唯出其異（Ayaṃ pana viseso）——論主自標其略之法，本欄誌其實。
四阿僧祇之定型四句 〔CSCD §406〕之末以四句定四阿僧祇（idamekaṃ asaṅkhyeyyaṃ saṃvaṭṭoti vuccati・idaṃ dutiyaṃ asaṅkhyeyyaṃ saṃvaṭṭaṭṭhāyīti vuccati・idaṃ tatiyaṃ asaṅkhyeyyaṃ vivaṭṭoti vuccati・idaṃ catutthaṃ asaṅkhyeyyaṃ vivaṭṭaṭṭhāyīti vuccati），其收作 Imāni cattāri asaṅkhyeyyāni eko mahākappo hoti.——同一收句於〔CSCD §407〕與〔CSCD §408〕各再一見（合 3 見），而其四句於水風二段皆略作 Sampattimahāmeghato…pe…。本欄逐段實測，誌其實。
一框跨二單元 本篇為前單元〔CSCD §404〕所立「當如是知其壞與成」之答（見前單元目一）——一框而跨二單元，本欄誌其實，切分之判不由本目下。
前後接點 前承同科之首單元：本篇首句作 Yasmiṃ hi samaye kappo agginā nassati——逐字承前單元末之三災之目。後接同品之第五單元：本篇末以 Anekavihitaṃ pubbenivāsamanussaratīti idaṃ uttānatthamevāti. 收，其後為科末之收語 Pubbenivāsānussatiñāṇakathā niṭṭhitā. 一行（本科之收，落於本單元之末），次單元即以 ### Cutūpapātañāṇakathā 別開一科。
movement 品夾《總覽》繫本單元於 §D〈Pubbenivāsānussatiñāṇakathā 劫之壞與成——三災與宿住之隨念〉一節；其所繫之段號域逐字見該表，本目不重錄、不截取。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。既立之詞於本目不重立——其在本篇者為 kappavuṭṭhāna（劫之壞）・chārikā（灰）・vaṇamukha（瘡口）・Mahāsammata（音譯之名位既立；本篇之位為語源之釋，見下）・khattiya（剎帝利）・dhūmasikhā（煙焰）・yaṭṭhi（棒）・saṃvaṭṭakappa／vivaṭṭakappa（壞劫／成劫）・asaṅkhyeyya（阿僧祇）・ābhassara／subhakiṇha／vehapphala（光音／遍淨／廣果）・brahmaloka（梵界）・avīci（阿鼻）・Sineru／Cakkavāḷa／Himavanta（須彌／輪圍／雪山）・Anotattadaha（阿耨達池）・mettā／karuṇā／muditā／upekkhā（慈／悲／喜／捨）・jhāna（禪）・vāyokasiṇa（風遍）・bodhisatta（菩薩）・viññāṇaṭṭhiti／sattāvāsa（識住／有情居）。以下唯列本篇新出者。
火之壞劫 〔CSCD §405〕。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| kappavināsakamahāmegha | 壞劫之大雲 | 三種壞劫之共同發端；一大雨而後絕 | 〔CSCD §405〕 |
| gokhāyitakamatta | 為牛所食之量 | 苗長之量；至此而雨絕 | 〔CSCD §405〕 |
| gadrabharava | 驢之鳴 | 雲鳴而不雨之比 | 〔CSCD §405〕 |
| vassūpajīvī | 依雨而活者 | 依雨而活之有情；命終生梵界 | 〔CSCD §405〕 |
| pupphaphalūpajīvinī devatā | 依花果而活之天 | 依花果而活之天；同生梵界 | 〔CSCD §405〕 |
| nerayikasatta | 地獄之有情 | 地獄之有情亦生梵界；其滅之時有異說 | 〔CSCD §405〕 |
| sattamasūriyapātubhāva | 第七日之出現 | 地獄有情滅盡之時之一說（eke） | 〔CSCD §405〕 |
| lokabyūhā devā | 世布置天 | 本欄不代考定其名 | 〔CSCD §405〕 |
| muttasira・vikiṇṇakesa | 散首・亂髮 | 世布置天告劫壞時之相 | 〔CSCD §405〕 |
| dibbasudhābhojana | 天之甘露食 | 生天者所食；食已修風遍而得禪 | 〔CSCD §405〕 |
| aparāpariyavedanīyakamma | 後後所受之業 | 無此業之有情無有；故皆得生天而得禪 | 〔CSCD §405〕 |
| vassūpaccheda | 雨之絕 | 雨絕之後第二日出 | 〔CSCD §405〕 |
| rattipariccheda・divāpariccheda | 夜之分・晝之分 | 第二日出後晝夜之分不可得 | 〔CSCD §405〕 |
| avicchinnasūriyasantāpa | 不斷之日炙 | 二日交替而炙無斷 | 〔CSCD §405〕 |
| kappavināsakasūriya | 壞劫之日 | 與常日異——無日天子 | 〔CSCD §405〕 |
| valāhaka | 雲 | dhūmasikhā（煙焰）剔——原形既列（餘遍之品之詞條）；既列之讀同 | 〔CSCD §405〕 |
| vigatadhūmavalāhaka nabha | 離煙雲之空 | 壞劫之日出時空如鏡輪 | 〔CSCD §405〕 |
| kunnadī | 小河 | 三日出時所涸之水；唯五大河存 | 〔CSCD §405〕 |
| Sīhapapāta・Haṃsapātana・Kaṇṇamuṇḍaka | 獅子墮・鵝墮・耳截 | 七大湖之三 | 〔CSCD §405〕 |
| Rathakāradaha・Chaddantadaha・Kuṇāladaha | 車匠池・六牙池・鳩那羅池 | 七大湖之三；Anotattadaha 既立不重列 | 〔CSCD §405〕 |
| aṅgulipabbatemanamatta | 濕一指節之量 | 五日出時大海之水盡之量 | 〔CSCD §405〕 |
| ekadhūma・ekajāla | 一煙・一焰 | 六日與七日出時輪圍之相 | 〔CSCD §405〕 |
| sinerukūṭa | 須彌之峰 | 七日出時碎而滅於空者 | 〔CSCD §405〕 |
| pariyādiṇṇasineha | 脂已盡 | 六日出時輪圍之相之由 | 〔CSCD §405〕 |
| saṅkhāragata | 諸行 | 火不滅之限——乃至一微之行在 | 〔CSCD §405〕 |
成之全程 〔CSCD §406〕。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| kumudanāḷa・musala・tālakkhandha | 白蓮之莖・杵・多羅之幹 | yaṭṭhi 剔——原形既列，既列之讀作「棒」（不淨業處之品之詞條 *kattaradaṇḍa・yaṭṭhi*），本欄原提「杖」，從先例 | 〔CSCD §406〕 |
| paduminipatte udakabindu | 蓮葉上之水滴 | 風令水團圓之比 | 〔CSCD §406〕 |
| vivarasampadāna | 與其隙 | 風令水凝之法之問答之答 | 〔CSCD §406〕 |
| rasapathavī | 地味 | 水降之後地上所起之味；有色有香有味 | 〔CSCD §406〕 |
| nirudakapāyāsa | 無水之乳粥 | 地味之比——如無水乳粥上之膜 | 〔CSCD §406〕 |
| sayaṃpabhā・antalikkhacara | 自光・行於空 | 自光音天下生者之初相 | 〔CSCD §406〕 |
| Aggaññasutta | 《世起經》 | 本欄之讀 | 〔CSCD §406〕 |
| āluppakāraka | 作團而食 | 食地味之相；食已自光滅 | 〔CSCD §406〕 |
| bhūmipappaṭaka・padālatā | 地餅・蔓草 | 地味滅後次第所現之二食 | 〔CSCD §406〕 |
| akaṭṭhapāka sāli | 不耕而熟之稻 | 第四食；無糠無稃而香 | 〔CSCD §406〕 |
| akaṇa・athusa | 無糠・無稃 | 不耕之稻之相 | 〔CSCD §406〕 |
| sumanajātipuppha | 善意花 | 自熟之飯之比 | 〔CSCD §406〕 |
| muttakarīsa | 大小便 | 食麁食之果；由是而生男女之相 | 〔CSCD §406〕 |
| kāmapariḷāha | 欲之熱惱 | 相視久之果 | 〔CSCD §406〕 |
| methunadhamma | 婬法 | 欲熱之果 | 〔CSCD §406〕 |
| asaddhammapaṭisevana | 行非法 | 為智者所呵而始造屋 | 〔CSCD §406〕 |
| alasajātika satta | 懶惰性之有情 | 貯藏之始所從 | 〔CSCD §406〕 |
| sannidhi | 貯藏 | 貯藏之果——稻生糠稃而刈處不復生 | 〔CSCD §406〕 |
| mariyādā | 界限 | 分田之始 | 〔CSCD §406〕 |
| pāṇileṭṭudaṇḍa | 手・土塊・杖 | 三度盜取而後之罰 | 〔CSCD §406〕 |
| ⚠︎ rājā | 王 | Mahāsammata 剔——原形既列，既列之讀作「摩訶薩瑪達」（音譯；隨念業處之品之詞條，五轉輪王之首）；本篇之位為語源之釋（tena mahājanena sammatoti mahāsammato＝為彼大眾所推故名大眾所推）——一形二位（音譯之名位／語源之釋位），本欄不重列而誌其實，以俟來哲。khattiya（剎帝利）亦剔——原形既列，讀同 | 〔CSCD §406〕 |
| niggahapaggaha | 呵責與獎 | 眾所共推者之堪能 | 〔CSCD §406〕 |
| pihitadvāre dhamakaraṇe ṭhitaudaka | 閉口之濾水筒中之水 | 本欄之讀 | 〔CSCD §406〕 |
水壞・風壞與壞之因 〔CSCD §407〕–〔CSCD §409〕。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| khārudakamahāmegha | 鹼水之大雲 | 水壞之異於火壞者；其位當火壞之第二日 | 〔CSCD §407〕 |
| thūlaraja・saṇharaja | 麁塵・細塵 | 風壞之次第所舉之始 | 〔CSCD §408〕 |
| cuṇṇavicuṇṇa | 粉碎 | 風壞之果——相擊而碎 | 〔CSCD §408〕 |
| bhummaṭṭhakavimāna・ākāsaṭṭhakavimāna | 地上之宮・空中之宮 | 風壞所及之二類宮 | 〔CSCD §408〕 |
| akusalamūla | 不善根 | 壞之因；貪盛則火、瞋盛則水、癡盛則風（貪瞋二者有異說） | 〔CSCD §409〕 |
| tesaṭṭhi kappā | 六十三劫 | 七火一水七返之數 | 〔CSCD §409〕 |
| catusaṭṭhikappāyuka | 六十四劫壽 | 遍淨天之壽；風壞於第六十四劫破之 | 〔CSCD §409〕 |
劫之隨念與經句逐釋 〔CSCD §410〕。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| kappānussaraṇaka bhikkhu | 隨念劫之比丘 | 隨念劫者；本段以下逐句釋經文 | 〔CSCD §410〕 |
| evaṃnāma・evaṃgotta | 如是名・如是姓 | 經句之二語；論主以帝須弗沙・迦旃延迦葉為例 | 〔CSCD §410〕 |
| Tissa・Phussa | 帝須・弗沙 | 名之例 | 〔CSCD §410〕 |
| evaṃvaṇṇa・evamāhāra・evamāyupariyanta | 如是色・如是食・如是壽之限 | 經句所隨念之三事 | 〔CSCD §410〕 |
| lūkhapaṇītajīvikabhāva | 麁與勝之活命 | 隨念所及之事之一 | 〔CSCD §410〕 |
| sālimaṃsodanāhāra・pavattaphalabhojana | 米肉飯之食・落果之食 | Evamāhāroti 之二例 | 〔CSCD §410〕 |
| sākāra sauddesa | 有行相有指示 | 經句之收語；論主判名姓為指示、色等為行相 | 〔CSCD §410〕 |
須併觀之三處 ①⚠︎ Mahāsammata 之一形二位：既列之讀作「摩訶薩瑪達」（音譯；隨念業處之品之詞條，五轉輪王之首）；本篇之位為語源之釋（So tena mahājanena sammatoti mahāsammato, khettānaṃ adhipatīti khattiyo, dhammena samena pare rañjetīti rājāti tīhi nāmehi paññāyittha）——一名三釋，其第一釋即以「為大眾所推」解其名。本欄依既列不重立之律而於本目誌其實，以俟來哲其是否分讀。②七大湖之名七，其一（Anotattadaha）既立於神變之品之詞條，本欄以二列收其餘六而不重立其一。③四阿僧祇之名四（壞・壞住・成・成住），其二（saṃvaṭṭakappa・vivaṭṭakappa）在前單元既立，本欄於本篇不重立而唯收其 saṃvaṭṭaṭṭhāyī／vivaṭṭaṭṭhāyī 之對（亦在前單元既立）——本篇之四阿僧祇之語全依前單元之列，誌其實。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.)）零命中；pāṭho 零命中；Porāṇā／porāṇā 零命中。方括注唯二式（[§NN] 段號 6 個與版頁記 17 個）。查無即記無。
eke 與 Keci 之六見——本品六單元中異說最密之篇 本篇 eke 3 見、Keci 3 見，逐處反查其位：
| 譯底之句 | 其位 | 定位 |
|---|---|---|
Tattha nerayikā sattamasūriyapātubhāve vinassantīti eke. | 異說——地獄有情滅盡之時之異說；論主出之而不判 | 〔CSCD §405〕 |
Keci pana dose ussannatare agginā. Rāge ussannatare udakenāti vadanti. | 異說——貪瞋二根與火水二災之配之異說；與論主前句之配逐字相反 | 〔CSCD §409〕 |
其餘 eke／keci 之四見 | 敘述之「有些」（如 ekacce vaṇṇavanto, ekacce dubbaṇṇā；Eke padesā thūpathūpā honti） | 〔CSCD §406〕 |
二處之異說皆非傳本之異讀（無 pāṭho、無異讀括注），本欄判其為論中之異說而不入異讀之數，誌之以俟來哲。其中〔CSCD §409〕之異說尤重——論主先出「貪盛則火壞、瞋盛則水壞」，而 Keci 之說逐字相反，論主出而不判其一。本欄誌其實，不代裁。
本欄自出之字面之三處 ①〔CSCD §405〕之第二引作 Vuttampi cetaṃ bhagavatā ''hoti kho so, bhikkhave, samayo''ti sattasūriyaṃ (a. ni. 7.66) vitthāretabbaṃ.——引之首語出而其全文以「當廣說」付之，且其出處之括注落於「七日」一名之後而非落於引之後。誌其字面。②〔CSCD §406〕之 ''pāpakā vata bho dhammā sattesu pātubhūtā, mayaṃ hi pubbe manomayā ahumhā''ti aggaññasutte (dī. ni. 3.128) vuttanayena vitthāretabbaṃ.——同式（引首語＋出處＋當廣說），本篇二見。③〔CSCD §406〕之 ''sūriyo hotū''ti sūriyotvevassa nāmaṃ karonti 一句，其前之 tasmā 之後有二重引號相疊（janayanto uṭṭhito, tasmā ''sūriyo hotū''ti），而其前句之 ''ālokaṃ paṭilabhimhā''ti 為單重——一段之內引號之層不齊。誌其字面不改不代齊。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。
四、論主引據
圓括注出處之實測 本篇之圓括注出處 5 處：
| 出處（譯底逐字） | 見數 | 所引之要 | 定位 |
|---|---|---|---|
(a. ni. 7.66) | 2 | hoti kho so, bhikkhave, samayo yaṃ bahūni vassāni bahūni vassasatāni⋯devo na vassatī（雨絕之經）與七日之經之指 | 〔CSCD §405〕 |
(dī. ni. 3.119) | 1 | 《世起經》——地味與眾生之食之指 | 〔CSCD §406〕 |
(dī. ni. 3.128) | 1 | 《世起經》——眾生之嘆與其後之廣說之指 | 〔CSCD §406〕 |
(dī. ni. 1.244) | 1 | ''Amutrāsi''ntiādinā（宿住隨念之經句） | 〔CSCD §410〕 |
引式之標之實測 Vuttampi cetaṃ 1 見（〔CSCD §405〕）；Tenāha 1 見（〔CSCD §410〕之 Tenāha ''evaṃvaṇṇo…pe… evamāyupariyanto''ti，領其自身前文所立之義而引經句）；Yathāha・Vuttañhetaṃ・Tena vuttaṃ・Tenetaṃ vuccati・Apare āhu・kira 俱零命中。引號 '' 實測 15 對。
「當廣說」之付語三見 本篇之 vitthāretabbaṃ 式 3 見（〔CSCD §405〕之七日經・〔CSCD §406〕之《世起經》・〔CSCD §407〕之水壞之承前），另 pubbe vuttanayeneva vitthāretabbaṃ 於〔CSCD §407〕與〔CSCD §408〕各一見——論主自標其不重出之法，為本品六單元中付語最密之篇。本欄誌其實，不代補其所付之文。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻之實測 viya 5 見、sadisa 諸形 4 見、Yathā／yathā 5 見、iva・upamā・seyyathāpi・evameva 俱零命中。本篇之喻凡九，其取材四類：
- 天象與器：
vigatadhūmavalāhakaṃ ādāsamaṇḍalaṃ viya nimmalaṃ nabhaṃ（壞劫之日出時空如鏡輪）・sappitelajhāpanaggisikhā viya（火盡如燒酥油之焰）。 - 水與蓮：
parivaṭumaṃ paduminipatte udakabindusadisaṃ（水團圓如蓮葉上之水滴）・pihitadvāre dhamakaraṇe ṭhitaudakamiva（水為風所持如閉口之濾筒中之水）。 - 炊事：
nirudakapāyāsassa upari paṭalaṃ viya（地味如無水乳粥上之膜）・odano sumanajātipupphasadiso（自熟之飯如善意花）・Yathā nāma kaṅgubhatte paccamāne ekappahāreneva pupphuḷakāni uṭṭhahanti（諸山諸海諸洲一時而現，如粟飯煮時泡之一時而起——本篇之骨喻，論主以之明「無前無後」）。 - 量之比：
kumudanāḷayaṭṭhimusalatālakkhandhādippamāṇāhi dhārāhi（雨之股如白蓮莖・棒・杵・多羅幹）。
骨喻之一格 粟飯之泡一喻，其配三分（thūpathūpaṭṭhāne pabbatā honti, ninnaninnaṭṭhāne samuddā, samasamaṭṭhāne dīpāti）——一喻三配，為本篇唯一之「一喻多配」。誌其實不代評。
乙・修辭之可核觀察 ①問句 4 見（?），其中 Kathaṃ? 2 見（〔CSCD §406〕之風令水凝之問・諸山一時而現之問）——二問各領一喻；另有 Kiṃkāraṇā⋯evaṃ loko vinassati?（〔CSCD §409〕之總問）與 Kathaṃ tāva mahantaṃ udakarāsiṃ ghanaṃ karotīti ce?。②…pe… 省略式 3 見（四阿僧祇之略二・經句之略一）。③偈頌 零處。④本篇無人事之記，唯世布置天之告一段為擬人之敘（muttasirā vikiṇṇakesā rudamukhā assūni hatthehi puñchamānā）。⑤七日之出之序：自第二日至第七日凡六段，其領語逐段作 Tatopi dīghassa addhuno accayena ＋序數＋ sūriyo pātubhavati（5 見）而其第二日作 Vassūpacchedato pana uddhaṃ dīghassa addhuno accayena dutiyo sūriyo pātubhavati——六段之領語五同一異，誌其實。⑥Evaṃ tāva agginā vināso ca saṇṭhahanañca veditabbaṃ. 之收句式 3 見（火・水・風三段各一，其第一作 Evaṃ tāva、其二三作 Evaṃ udakena／Evaṃ vātena）。
以上諸數唯就本篇之域實測，不及全書。
六、章內互讀
每指皆帶段號錨；所指之處唯就本篇文中可核之名相立——本篇之段號與章§二系不明對映，故所指不繫章§，亦不推估換算。不代考定。
| 本篇之處 | 所指 | 可核之由 |
|---|---|---|
〔CSCD §405〕 Yasmiṃ hi samaye kappo agginā nassati | 本科之首單元〔CSCD §404〕 | 逐字承前單元末之三災之目——一框跨二單元 |
〔CSCD §405〕 Devaloke paṭiladdhajjhānavasena ／ vāyokasiṇe parikammaṃ katvā jhānaṃ paṭilabhanti | 餘遍之品（風遍） | 風遍之修在彼品 |
〔CSCD §405〕 Mettaṃ mārisā bhāvetha, karuṇaṃ, muditaṃ, upekkhaṃ | 梵住之品 | 四梵住之名與其修在彼品 |
〔CSCD §406〕 Te aggaññasutte (dī. ni. 3.119) vuttanayena taṃ rasapathaviṃ sāyitvā | 〔CSCD §406〕之後段 | 同一經於一段之內二引（3.119 與 3.128），前引其食後引其嘆 |
〔CSCD §409〕 Akusalamūlesu hi ussannesu evaṃ loko vinassati | 蘊之品與緣起之品 | 三不善根之名與其義在彼二品 |
〔CSCD §410〕 ''Amutrāsi''ntiādinā (dī. ni. 1.244) nayena | 本科之首單元〔CSCD §403〕 | 同一經之句，前單元引其修法之收而本篇引其逐句之釋 |
〔CSCD §410〕 viññāṇaṭṭhitiyā vā sattāvāse vā sattanikāye vā | 蘊之品與根諦之品 | 識住與有情居之數在彼二品 |
〔CSCD §411〕 Sattānaṃ⋯cutūpapātañāṇakathāya | 本品之第五單元 | 次單元別開一科——本科之收語落於本單元之末 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit uses the CSCD as its internal, non-public base text. Every Pāli form in this layer is copied verbatim from this unit’s source column and can be verified by 〔CSCD §NN〕. This chapter has no independently paginated Pāli witness, so no page range is supplied.
Inherited section title This extract contains no ### section heading of its own; the measured number of ### lines is zero. Its reader-facing heading is inherited from the superior section Pubbenivāsānussatiñāṇakathā, whose line occurs in the first unit of the section, 13-03. The segmentation anchor is the beginning of the [§405] line in the base text, not a ### line; it occurs exactly once and at line-start. This apparatus records the fact but does not adjudicate the segmentation.
Paragraph-number range The source column runs from 〔CSCD §405〕 through 〔CSCD §410〕, with six numbered paragraphs in an uninterrupted sequence. Its extent is 18,280 bytes, the largest of the six units in the chapter.
Structure—the three disasters and their evolutions, followed by recollection of aeons The unit has six parts: (1) at 〔CSCD §405〕, dissolution by fire, the cessation of the great cloud and appearance of seven suns; (2) at 〔CSCD §406〕, the entire course of evolution—the great cloud, water, earth-essence, sun, moon and mountains, beings’ gradual fall, appointment of the Great Elect, and the four incalculable periods; (3) at 〔CSCD §407〕, dissolution by water; (4) at 〔CSCD §408〕, dissolution by wind; (5) at 〔CSCD §409〕, causes of dissolution and the sequence of seven by fire and one by water; and (6) at 〔CSCD §410〕, a return to recollection of past lives and word-by-word explanation of the canonical passage, from amutrāsinti, Evaṃnāmoti, and Evaṃgottoti through Sākāraṃ sauddesanti. The three disasters are treated unequally: fire-dissolution and evolution occupy 11,343 bytes, more than sixty percent of the unit, whereas water and wind each rely on pubbe vuttanayeneva vitthāretabbaṃ, “to be given in full according to the method stated above,” and supply only their distinctive points with Ayaṃ pana viseso. The commentator thus expressly marks his method of abbreviation.
Four fixed sentences for the four incalculable periods At the end of 〔CSCD §406〕 four sentences define the four periods: idamekaṃ asaṅkhyeyyaṃ saṃvaṭṭoti vuccati, idaṃ dutiyaṃ asaṅkhyeyyaṃ saṃvaṭṭaṭṭhāyīti vuccati, idaṃ tatiyaṃ asaṅkhyeyyaṃ vivaṭṭoti vuccati, and idaṃ catutthaṃ asaṅkhyeyyaṃ vivaṭṭaṭhāyīti vuccati. They close with Imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. The same closing sentence occurs once more at 〔CSCD §407〕 and once at 〔CSCD §408〕, for three occurrences total, while the four defining sentences are abbreviated in the water and wind passages as Sampattimahāmeghato…pe…. Each paragraph was checked separately.
One frame spanning two units This unit supplies the answer to the preceding unit’s statement at 〔CSCD §404〕 that dissolution and establishment “should be understood in this way.” One frame spans two units. This apparatus records the fact and does not decide the segmentation.
Connections before and after Yasmiṃ hi samaye kappo agginā nassati at the opening takes up verbatim the preceding unit’s final heading of the three disasters. The unit ends Anekavihitaṃ pubbenivāsamanussaratīti idaṃ uttānatthamevāti., followed by the section close Pubbenivāsānussatiñāṇakathā niṭṭhitā. The next unit begins a new section with ### Cutūpapātañāṇakathā.
Movement The chapter overview assigns this unit to §D, “Pubbenivāsānussatiñāṇakathā—Dissolution and Evolution of an Aeon: the Three Disasters and Recollection of Past Lives.” The paragraph range appears verbatim in that table and is neither repeated nor excerpted here.
II. Terms and Renderings
This item records only usage in this unit and its location. Established renderings follow the normative glossary; this apparatus does not decide forms left undecided there. Terms already established are not re-established here. Those occurring in the unit are kappavuṭṭhāna (dissolution of an aeon), chārikā (ash), vaṇamukha (bodily opening), Mahāsammata (the transliterated name is established; here the context explains its etymology, as noted below), khattiya (Khattiya), dhūmasikhā (smoky vapor), yaṭṭhi (pole), saṃvaṭṭakappa / vivaṭṭakappa (aeon of dissolution / evolution), asaṅkhyeyya (incalculable period), ābhassara / subhakiṇha / vehapphala (Streaming Radiance / Refulgent Glory / Great Fruit), brahmaloka (Brahmā world), avīci (Avīci), Sineru / Cakkavāḷa / Himavanta (Sineru / world-system’s encircling mountain / Himalayas), Anotattadaha (Lake Anotatta), mettā / karuṇā / muditā / upekkhā (loving-kindness / compassion / appreciative joy / equanimity), jhāna (jhāna), vāyokasiṇa (wind kasiṇa), bodhisatta (Bodhisatta), and viññāṇaṭṭhiti / sattāvāsa (station of consciousness / abode of beings). Only new terms appear below.
Dissolution by fire 〔CSCD §405〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| kappavināsakamahāmegha | great aeon-destroying cloud | Common beginning of all three dissolutions: one great rain followed by cessation | 〔CSCD §405〕 |
| gokhāyitakamatta | high enough for cattle to eat | Height of the shoots when the rain ceases | 〔CSCD §405〕 |
| gadrabharava | donkey’s bray | Comparison for the cloud’s sound when it gives no rain | 〔CSCD §405〕 |
| vassūpajīvī | one living on rain | Rain-dependent being who dies and is reborn in the Brahmā world | 〔CSCD §405〕 |
| pupphaphalūpajīvinī devatā | deity living on flowers and fruits | Such deities are likewise reborn in the Brahmā world | 〔CSCD §405〕 |
| nerayikasatta | being in hell | Beings in hell also reach the Brahmā world; an alternative view gives a different time for their destruction | 〔CSCD §405〕 |
| sattamasūriyapātubhāva | appearance of the seventh sun | One view, introduced by eke, of when beings in hell perish | 〔CSCD §405〕 |
| lokabyūhā devā | World Arranger deities | This apparatus makes no further identification of the name | 〔CSCD §405〕 |
| muttasira・vikiṇṇakesa | hair loose and disheveled | Appearance of the World Arrangers when announcing dissolution | 〔CSCD §405〕 |
| dibbasudhābhojana | divine ambrosial food | Food consumed by those reborn among deities before they cultivate the wind kasiṇa and obtain jhāna | 〔CSCD §405〕 |
| aparāpariyavedanīyakamma | kamma to be experienced in later lives | No being lacks such kamma; therefore all can be reborn among deities and obtain jhāna | 〔CSCD §405〕 |
| vassūpaccheda | cessation of rain | The second sun appears after the rain ceases | 〔CSCD §405〕 |
| rattipariccheda・divāpariccheda | division of night; division of day | These divisions cannot be distinguished after the second sun | 〔CSCD §405〕 |
| avicchinnasūriyasantāpa | uninterrupted solar scorching | Two suns alternate so that the scorching never stops | 〔CSCD §405〕 |
| kappavināsakasūriya | sun of aeon-dissolution | Unlike the ordinary sun, it has no sun deity | 〔CSCD §405〕 |
| valāhaka | cloud | After excluding the already-listed dhūmasikhā, smoky vapor, from the entries for the Remaining Kasiṇas; its established reading is followed | 〔CSCD §405〕 |
| vigatadhūmavalāhaka nabha | sky free of smoke and cloud | Sky under the sun of dissolution, like the face of a mirror | 〔CSCD §405〕 |
| kunnadī | small river | Water dried by the second sun; only the five great rivers remain | 〔CSCD §405〕 |
| Sīhapapāta・Haṃsapātana・Kaṇṇamuṇḍaka | Lion’s Fall, Swan’s Fall, Cropped-Ear | Three of the seven great lakes | 〔CSCD §405〕 |
| Rathakāradaha・Chaddantadaha・Kuṇāladaha | Chariot-Maker, Six-Tusk, Kuṇāla lakes | Three of the seven lakes; Anotattadaha is already established and is not relisted | 〔CSCD §405〕 |
| aṅgulipabbatemanamatta | enough to wet one finger joint | Amount of ocean water remaining when the fifth sun appears | 〔CSCD §405〕 |
| ekadhūma・ekajāla | one mass of smoke; one mass of flame | State of the world-system under the sixth and seventh suns | 〔CSCD §405〕 |
| sinerukūṭa | peak of Sineru | Shatters and vanishes in space when the seventh sun appears | 〔CSCD §405〕 |
| pariyādiṇṇasineha | moisture exhausted | Cause of the world-system’s smoky state under the sixth sun | 〔CSCD §405〕 |
| saṅkhāragata | formations | Limit of the fire: it does not go out while even one minute formation remains | 〔CSCD §405〕 |
The entire course of evolution 〔CSCD §406〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| kumudanāḷa・musala・tālakkhandha | white-lotus stalk, pestle, palmyra trunk | After excluding yaṭṭhi, already rendered “pole” in the entries for the chapter on the foul meditation subject, where an earlier proposal here had “staff”; precedent governs | 〔CSCD §406〕 |
| paduminipatte udakabindu | water drop on a lotus leaf | Comparison for water made compact and round by wind | 〔CSCD §406〕 |
| vivarasampadāna | providing spaces | Answer to the question how wind compacts the water | 〔CSCD §406〕 |
| rasapathavī | earth-essence | Flavor that arises on earth after the water descends; possessing color, fragrance, and flavor | 〔CSCD §406〕 |
| nirudakapāyāsa | milk-rice without water | Comparison for earth-essence, like the skin on waterless milk-rice | 〔CSCD §406〕 |
| sayaṃpabhā・antalikkhacara | self-luminous; traveling through the air | Initial qualities of beings descending from Streaming Radiance | 〔CSCD §406〕 |
| Aggaññasutta | Discourse on the Arising of the World | Reading as given in this column | 〔CSCD §406〕 |
| āluppakāraka | making lumps to eat | Manner of consuming earth-essence, after which intrinsic light disappears | 〔CSCD §406〕 |
| bhūmipappaṭaka・padālatā | earth-cake; creeper | Two foods appearing in sequence after earth-essence disappears | 〔CSCD §406〕 |
| akaṭṭhapāka sāli | rice ripening without cultivation | Fourth food, free of husk and bran and fragrant | 〔CSCD §406〕 |
| akaṇa・athusa | without bran; without husk | Qualities of the uncultivated rice | 〔CSCD §406〕 |
| sumanajātipuppha | sumana flower | Comparison for self-cooked rice | 〔CSCD §406〕 |
| muttakarīsa | urine and excrement | Result of eating coarse food, leading to the appearance of sexual characteristics | 〔CSCD §406〕 |
| kāmapariḷāha | fever of sensual desire | Result of prolonged mutual gazing | 〔CSCD §406〕 |
| methunadhamma | sexual intercourse | Result of sensual fever | 〔CSCD §406〕 |
| asaddhammapaṭisevana | practicing what is improper | Reproved by the wise, prompting the building of houses | 〔CSCD §406〕 |
| alasajātika satta | being of lazy disposition | Originator of storing food | 〔CSCD §406〕 |
| sannidhi | storage | Its result: rice develops bran and husk, and reaped places no longer regrow | 〔CSCD §406〕 |
| mariyādā | boundary | Beginning of dividing the fields | 〔CSCD §406〕 |
| pāṇileṭṭudaṇḍa | hand, clod, and stick | Punishments after the third theft | 〔CSCD §406〕 |
| ⚠︎ rājā | king | After excluding the already-listed name Mahāsammata from the entries for the chapter on recollection meditation subjects, where it is the first of five wheel-turning monarchs; here the name receives an etymological explanation, tena mahājanena sammatoti mahāsammato, appointed by that great multitude and hence the Great Elect. One form occupies two positions, transliterated name and etymological explanation; the distinction is recorded for later readers. khattiya is likewise already listed and retains its established reading | 〔CSCD §406〕 |
| niggahapaggaha | rebuke and reward | Capacity of the person jointly appointed by the multitude | 〔CSCD §406〕 |
| pihitadvāre dhamakaraṇe ṭhitaudaka | water standing in a filter with its mouth closed | Reading as given in this column | 〔CSCD §406〕 |
Dissolution by water and wind, and the cause of dissolution 〔CSCD §407〕–〔CSCD §409〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| khārudakamahāmegha | great cloud of caustic water | Distinctive feature of water-dissolution, taking the place of the second sun in fire-dissolution | 〔CSCD §407〕 |
| thūlaraja・saṇharaja | coarse dust; fine dust | First items raised in wind-dissolution | 〔CSCD §408〕 |
| cuṇṇavicuṇṇa | shattered to fragments | Result of wind-dissolution when masses collide | 〔CSCD §408〕 |
| bhummaṭṭhakavimāna・ākāsaṭṭhakavimāna | terrestrial palace; aerial palace | Two classes of palaces reached by wind-dissolution | 〔CSCD §408〕 |
| akusalamūla | root of the unprofitable | Cause of dissolution: fire with prominent greed, water with hate, wind with delusion; an alternative reverses greed and hate | 〔CSCD §409〕 |
| tesaṭṭhi kappā | sixty-three aeons | Total after seven cycles of seven fires and one water | 〔CSCD §409〕 |
| catusaṭṭhikappāyuka | lifespan of sixty-four aeons | Lifespan of the Refulgent-Glory devas, destroyed by wind in the sixty-fourth aeon | 〔CSCD §409〕 |
Recollection of aeons and word-by-word explanation of the canonical phrases 〔CSCD §410〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| kappānussaraṇaka bhikkhu | bhikkhu who recollects aeons | Recollector of aeons; the remainder explains the canonical phrases word by word | 〔CSCD §410〕 |
| evaṃnāma・evaṃgotta | named thus; of such a clan | Two canonical phrases illustrated by Tissa and Phussa, Kaccāyana and Kassapa | 〔CSCD §410〕 |
| Tissa・Phussa | Tissa; Phussa | Examples of names | 〔CSCD §410〕 |
| evaṃvaṇṇa・evamāhāra・evamāyupariyanta | such appearance; such food; such lifespan limit | Three recollected items in the canonical phrase | 〔CSCD §410〕 |
| lūkhapaṇītajīvikabhāva | coarse or refined livelihood | One object reached by recollection | 〔CSCD §410〕 |
| sālimaṃsodanāhāra・pavattaphalabhojana | eating rice and meat; eating fallen fruit | Two examples under Evamāhāroti | 〔CSCD §410〕 |
| sākāra sauddesa | in its aspects and particulars | Closing phrase; the commentator identifies names and clans as particulars and appearance and the rest as aspects | 〔CSCD §410〕 |
Three points to read together (1) ⚠︎ Two functions of Mahāsammata: the established reading is the transliterated name “Mahāsammata,” first of five wheel-turning monarchs in the entries for the chapter on recollection meditation subjects. Here the context is etymological, So tena mahājanena sammatoti mahāsammato, khettānaṃ adhipatīti khattiyo, dhammena samena pare rañjetīti rājāti tīhi nāmehi paññāyittha: one name receives three explanations, the first explicitly explaining it through appointment by the multitude. Following the rule against relisting established forms, this item records the second function and leaves for later readers whether the display should be split. (2) There are seven lake names; Anotattadaha was established in the entries for the chapter on supernormal power, so the other six occupy two rows without relisting it. (3) There are four names of incalculable periods—dissolution, remaining dissolved, evolution, and remaining evolved. Two, saṃvaṭṭakappa and vivaṭṭakappa, were established in the preceding unit, as was the pair saṃvaṭṭaṭṭhāyī / vivaṭṭaṭṭhāyī. This unit relies entirely on that prior list and does not duplicate it.
III. Variant Readings
Material basis This unit has no independently paginated Pāli witness, so no collation segment can be supplied; the only surface available for checking is the base-text column itself. The facts are recorded without adjudication.
Measured comprehensive scan A verbatim scan finds zero variant-parenthesis forms (sī.), (syā.), (kaṃ.), or (pī.); zero pāṭho; and zero Porāṇā / porāṇā. Square brackets have only two uses: six [§NN] paragraph numbers and seventeen edition-page markers. Absence is recorded as absence.
Six occurrences of eke and Keci—the highest density of alternative views among the chapter’s units eke occurs three times and Keci three. Each location was checked:
| Sentence in the base text | Function | Location |
|---|---|---|
Tattha nerayikā sattamasūriyapātubhāve vinassantīti eke. | Alternative view: a different time at which beings in hell perish, reported without adjudication | 〔CSCD §405〕 |
Keci pana dose ussannatare agginā. Rāge ussannatare udakenāti vadanti. | Alternative view: a different pairing of greed and hate with fire and water, the exact reverse of the preceding pairing | 〔CSCD §409〕 |
The other four occurrences of eke / keci | Narrative “some,” as in ekacce vaṇṇavanto, ekacce dubbaṇṇā and Eke padesā thūpathūpā honti | 〔CSCD §406〕 |
Neither alternative is a manuscript variant, since there is no pāṭho or variant parenthesis. They are identified as alternative views within the treatise and not counted as variant readings, and recorded for later readers. The alternative at 〔CSCD §409〕 is especially consequential: the commentator first says that prominent greed brings fire and prominent hate water, while the Keci statement reverses the two exactly and is reported without adjudication. This apparatus likewise does not decide between them.
Three literal features of the source column (1) The second citation at 〔CSCD §405〕 reads Vuttampi cetaṃ bhagavatā ''hoti kho so, bhikkhave, samayo''ti sattasūriyaṃ (a. ni. 7.66) vitthāretabbaṃ. The opening words are quoted while the full text is assigned to “be given in full”; its source parenthesis follows the name “seven suns,” not the quotation itself. (2) At 〔CSCD §406〕, ''pāpakā vata bho dhammā sattesu pātubhūtā, mayaṃ hi pubbe manomayā ahumhā''ti aggaññasutte (dī. ni. 3.128) vuttanayena vitthāretabbaṃ. uses the same pattern—opening quotation, source, and instruction to give in full. The unit has two such instances. (3) In ''sūriyo hotū''ti sūriyotvevassa nāmaṃ karonti at 〔CSCD §406〕, doubled quotation marks overlap after the preceding tasmā, while the prior ''ālokaṃ paṭilabhimhā''ti has a single layer. The quotation layering is inconsistent within the paragraph and is recorded without normalization.
Boundary of this item All facts above concern the literal surface of the base-text column; no comparison against scanned PTS pages has been made.
IV. The Commentator’s Citations
Measured parenthetical source references The unit has five parenthetical source references:
| Source as written in the base text | Count | Substance cited | Location |
|---|---|---|---|
(a. ni. 7.66) | 2 | hoti kho so, bhikkhave, samayo yaṃ bahūni vassāni bahūni vassasatāni ... devo na vassatī, the discourse on cessation of rain, and reference to the discourse on seven suns | 〔CSCD §405〕 |
(dī. ni. 3.119) | 1 | Discourse on the Arising of the World: earth-essence and beings’ consumption | 〔CSCD §406〕 |
(dī. ni. 3.128) | 1 | Discourse on the Arising of the World: beings’ lament and the ensuing account | 〔CSCD §406〕 |
(dī. ni. 1.244) | 1 | ''Amutrāsi''ntiādinā, canonical phrases on recollection of past lives | 〔CSCD §410〕 |
Measured citation formulas Vuttampi cetaṃ occurs once, at 〔CSCD §405〕. Tenāha occurs once, in Tenāha ''evaṃvaṇṇo…pe… evamāyupariyanto''ti at 〔CSCD §410〕, introducing the canonical phrase on the basis of the preceding explanation. Yathāha, Vuttañhetaṃ, Tena vuttaṃ, Tenetaṃ vuccati, Apare āhu, and kira have zero occurrences. Paired quotation marks '' occur fifteen times.
Three instructions to “give in full” Forms of vitthāretabbaṃ occur three times: the seven-suns discourse at 〔CSCD §405〕, the Discourse on the Arising of the World at 〔CSCD §406〕, and the water-dissolution’s dependence on the earlier account at 〔CSCD §407〕. In addition, pubbe vuttanayeneva vitthāretabbaṃ occurs once at 〔CSCD §407〕 and once at 〔CSCD §408〕. The commentator thus expressly marks his method of avoiding repetition. This is the densest concentration of such assignments in the chapter. The apparatus records them and does not supply the omitted text.
V. Similes and Rhetoric
This item records only where a simile occurs and what it is paired with; it makes no literary evaluation.
A. Measured similes viya occurs five times, forms of sadisa four, and Yathā / yathā five; iva, upamā, seyyathāpi, and evameva have zero occurrences. The unit contains nine similes in four classes:
- Sky and fire:
vigatadhūmavalāhakaṃ ādāsamaṇḍalaṃ viya nimmalaṃ nabhaṃ, the sky under the sun of dissolution like a mirror’s face, andsappitelajhāpanaggisikhā viya, the fire ending like a flame burning ghee. - Water and lotus:
parivaṭumaṃ paduminipatte udakabindusadisaṃ, the rounded water mass like a drop on a lotus leaf, andpihitadvāre dhamakaraṇe ṭhitaudakamiva, water held by winds like water in a filter with its mouth closed. - Cooking:
nirudakapāyāsassa upari paṭalaṃ viya, earth-essence like the skin on waterless milk-rice;odano sumanajātipupphasadiso, self-cooked rice like a sumana flower; andYathā nāma kaṅgubhatte paccamāne ekappahāreneva pupphuḷakāni uṭṭhahanti, mountains, seas, and continents appearing simultaneously like bubbles rising all at once in boiling millet gruel. This is the unit’s structural simile, explaining “neither before nor after.” - Comparison of size:
kumudanāḷayaṭṭhimusalatālakkhandhādippamāṇāhi dhārāhi, rain streams as thick as white-lotus stalks, poles, pestles, and palmyra trunks.
One structural simile with three correspondences In the millet-gruel simile, three clauses correspond to it: thūpathūpaṭṭhāne pabbatā honti, ninnaninnaṭṭhāne samuddā, samasamaṭṭhāne dīpāti—raised places become mountains, depressed places seas, and level places continents. It is one simile with three correspondences, the only such instance in the unit. The fact is recorded without evaluation.
B. Verifiable rhetorical observations (1) There are four question marks. Kathaṃ? occurs twice at 〔CSCD §406〕, once for the wind compacting water and once for the simultaneous appearance of mountains; each question introduces a simile. The others are Kiṃkāraṇā ... evaṃ loko vinassati?, the general question at 〔CSCD §409〕, and Kathaṃ tāva mahantaṃ udakarāsiṃ ghanaṃ karotīti ce?. (2) The ellipsis …pe… occurs three times, twice abbreviating the four incalculable periods and once in the canonical phrase. (3) There are no verses. (4) The unit has no historical personal anecdote; only the World Arrangers’ proclamation is a personified narrative, muttasirā vikiṇṇakesā rudamukhā assūni hatthehi puñchamānā. (5) Sequence of the seven suns: the six paragraphs from the second through seventh sun use Tatopi dīghassa addhuno accayena + ordinal + sūriyo pātubhavati five times, while the second begins Vassūpacchedato pana uddhaṃ dīghassa addhuno accayena dutiyo sūriyo pātubhavati. Five introductions are identical and one differs. (6) The closing form corresponding to Evaṃ tāva agginā vināso ca saṇṭhahanañca veditabbaṃ. occurs three times, once for each disaster: the first begins Evaṃ tāva, the others Evaṃ udakena and Evaṃ vātena.
All these counts are measured only within this unit, not across the whole book.
VI. Intratextual Cross-Reading
Every reference carries a paragraph anchor and is established only from terms verifiable in this unit. Because the relation between paragraph numbers and chapter-section numbers is unknown, these references do not attach chapter-section locators or infer conversions. No identification beyond the evidence is made.
| Passage in this unit | Points to | Verifiable basis |
|---|---|---|
〔CSCD §405〕 Yasmiṃ hi samaye kappo agginā nassati | First unit of this section, 〔CSCD §404〕 | Takes up verbatim the preceding unit’s heading of the three disasters: one frame spans two units |
〔CSCD §405〕 Devaloke paṭiladdhajjhānavasena / vāyokasiṇe parikammaṃ katvā jhānaṃ paṭilabhanti | Chapter on the Remaining Kasiṇas, wind kasiṇa | Cultivation of the wind kasiṇa occurs there |
〔CSCD §405〕 Mettaṃ mārisā bhāvetha, karuṇaṃ, muditaṃ, upekkhaṃ | Chapter on Divine Abidings | The four divine abidings and their cultivation occur there |
〔CSCD §406〕 Te aggaññasutte (dī. ni. 3.119) vuttanayena taṃ rasapathaviṃ sāyitvā | Later in 〔CSCD §406〕 | The same discourse is cited twice within one paragraph, at 3.119 for beings eating and 3.128 for their lament |
〔CSCD §409〕 Akusalamūlesu hi ussannesu evaṃ loko vinassati | Chapters on the Aggregates and Dependent Origination | The names and meanings of the three roots of the unprofitable occur in those chapters |
〔CSCD §410〕 ''Amutrāsi''ntiādinā (dī. ni. 1.244) nayena | First unit of this section, 〔CSCD §403〕 | The same discourse is used there for the close of the cultivation and here for word-by-word explanation |
〔CSCD §410〕 viññāṇaṭṭhitiyā vā sattāvāse vā sattanikāye vā | Chapters on the Aggregates and Faculties and Truths | Numbers of stations of consciousness and abodes of beings occur in those chapters |
〔CSCD §411〕 Sattānaṃ ... cutūpapātañāṇakathāya | Fifth unit of this chapter | The next unit opens a new section; the present section’s closing formula occurs at this unit’s end |
VII. Transmission
This edition does not advance claims in the apparatus about authorship, transmission, or the lineage of the commentarial sources.