三彌勒經疏 1.103

1.103

經曰「閻浮提歲」以下，第三住天壽量。閻浮提者訛，今云瞻部，從此樹名。此間四百歲，當彼天一日一夜，數三十日為一月，十二月為一歲，彼天壽四千歲。慈氏窮天壽而下生，不中夭故。此經云「當閻浮提歲數五十六億七千萬歲」，若《瑜伽論》第四、《立世經》第七卷、《毘婆娑》等云「此四百年為彼一日」，以此乘則彼天四千年，當此五千七百六十億歲。何故與此經相違者，基師云：「以理推尋，人間四百歲為彼一日一夜，乘則彼天四千年當人間五十七億六萬歲。然而西方億有二種：一、十萬為億；二、百萬為億門，計則相當。然於經億字上應加七字，其前六字置萬上，以理定應爾。恐梵本誦有差，又譯家自算處謬。不爾，小一億五萬歲故。」然此歲數，四文不同。謂《賢劫經》云「彌勒五億七十六萬歲當下作佛。」解云：言五億者，即五十億，以千萬為億門成五十億故，以萬萬為億門成五億故。言七十萬者即七億，以十萬為億門故。六萬數同故，更不須釋也。雙卷《泥洹經》云「一億四千歲」，今不相當此經也。《一切智光仙人慈心經》云「五十億萬歲當於龍華樹下得成佛道」，義如前已說。《菩薩處胎經》及《賢愚經》云「五十六億七千萬歲」，除其六字應云七、其七字應云六，其千萬者以百萬為一億門故，算六千萬者六十億也，義則不違。如是推究無謬失。菩薩在天壽量曾無中夭，生在人間也。《大成佛經》云「壽六萬億歲」，天盡其年，人間長者，時宜現故。不同釋迦，天盡其年，人間早滅，化功畢故也。《處胎經》云「彌勒人間壽八萬四千歲」，若依彼文，無可令彌勒下生及成佛益物義。如《下生經》云「天利盡畢，人機復熟，故乃下生（基師作如是說）。」一云：《雜心論》云「彌勒菩薩人間五十七億六百萬歲，然後下閻浮提成正覺。」《賢愚》、《處胎》、《仙人經》如前所引。又《定意經》云「彌勒五億七十六萬歲作佛道故」，若依千萬為億門，則為五十七億六百萬歲，當於《雜心》文。若依萬萬為億門，則五億七千六百萬歲。依《定意經》而言七十六萬歲，下算位誤也，謂七千為七十、六百六十故。其餘三經皆云五十餘億等者，並依千萬億門，但譯家煩，有增減而已也。雖有三解，未盡理故。且作二難：一、二聖不齊難。若彌勒百歲時上生，至八萬減時下生者，即於中劫纔過至半劫也。若釋迦人壽千二百歲時上生，稍減至十，增至八萬，還減至百歲乃下生，則過一劫，是則位長於前。而皆彼天四千歲，人間五十餘億等，云何相當？二、聖教相違難。謂若釋迦逕多死生，彌勒於彼受小死生者，非俱受彼四千耶？又以三億敢會通者，《佛本行經》第三十八云「伊羅鉢龍王白佛言：『我何時脫此龍身得人身？』爾時佛告：『汝從今已去，過若干年若干億後，當有佛出，名曰彌勒。』」又《五分律》第十五云「同佛告此龍王言：『當來過百億萬歲，有彌勒佛出生，汝爾時得脫龍身。』」既爾，餘三億外更有何億會此教也。是故今更作一說，謂彌勒所化機宜不定，謂或有聞彌勒遲下生生信心、有聞慈氏疾下生生信心，或有聞慈氏疾下生種善根，是故下生時年久近分別，不可凡情即定其實也。基師云：「《賢劫經》云『人壽千二百歲，釋迦始生覩史，人壽一百歲下生作佛。覩史天壽四千歲，人間當五十六億七千萬歲。』人壽百歲慈氏生天，人壽八萬四千歲下生成佛，當人間五十六億七千萬歲。」以此文推，劫減時長、劫增時短，故不可難言：釋迦逕增減劫，何故彌勒唯增半劫？其歲數等彼天四千歲。何以故？釋迦劫減千二百歲時上生，漸至百歲時下生；彌勒百歲時上生，增至八萬歲始下生故。故二菩薩在天時等也。今云此亦隨宜作是說，謂時雖久遠，欲令眾生生渴仰故。菩薩生彼天，雖逕多死生，而約最後所受生，且說當人間五十六億七千萬歲也。所以得知，《瑜伽論》第四云「四大王眾天滿足壽，是等活大那落迦一日一夜，即以此三十日為月，十二月為一年，彼壽五百歲。如是三十三天壽是黑繩壽量，以時分壽量成眾合壽量，以知足壽量成號叫壽量，乃至極燒熱壽半中劫，無間壽量一中劫。」是故彌勒在知足天逕半劫餘，釋迦在彼天逕一劫餘故。故逕號叫壽量時，已逕彼天無數死生。況亦半劫等中間，何唯受一生四千壽量耶？

From the text stating, “In terms of Jambudvīpa years,” onwards, this is the third [section], on the lifespan while residing in the heaven. “Jambudvīpa” was an erroneous transcription; it is now said to be Jambu, named after this tree. Four hundred years in this world correspond to one day and one night in that heaven. Counting thirty days as one month and twelve months as one year, the lifespan of that heaven is four thousand years. Maitreya exhausts the lifespan in heaven before descending to be born, because he does not die prematurely. This sūtra says, “Corresponding to fifty-six koṭis and seventy million years in Jambudvīpa years.” If, according to the fourth fascicle of the *Yogācārabhūmiśāstra*, the seventh fascicle of the *Lokasthāna-sūtra*, the *Vibhāṣā*, and so forth, which say, “These four hundred years are one day in that heaven,” one multiplies by this, then four thousand years of that heaven correspond to 576 koṭis of years in this world. As for why this contradicts this sūtra, Master Ji says: “Inferring by reason, four hundred human years make one day and one night in that heaven; multiplying them, the four thousand years in that heaven correspond to fifty-seven koṭis and sixty thousand human years. However, in the West there are two kinds of koṭis (yì): first, one hundred thousand is a koṭi; second, one million is a koṭi unit. By calculating, they match. However, above the character ‘koṭi’ (yì) in the sūtra, the character ‘seven’ (qī) should be added, and the preceding character ‘six’ (liù) should be placed above ‘ten thousand’ (wàn); by reason, it must definitely be so. It is feared that there was an error in the recitation of the Sanskrit manuscript, or that the translator erred in his own calculation. If it were not so, it would fall short by one koṭi and fifty thousand years.” However, as for these year counts, four texts differ. Namely, the *Bhadrakalpa-sūtra* says, ‘Maitreya, at five koṭis and seventy-six myriad years, shall descend to become a buddha.’ It is explained: saying ‘five koṭis’ means fifty koṭis, because using ten million as the koṭi unit produces fifty koṭis, and using one hundred million as the koṭi unit produces five koṭis. Saying ‘seven hundred thousand’ means seven koṭis, because of taking one hundred thousand as the koṭi unit. The number ‘six myriad’ is identical, so there is no further need to explain it. The two-fascicle *Nirvāṇa Sūtra* says, ‘One koṭi and four thousand years,’ which currently does not match this sūtra. The *Sarvajñaprabharṣi-maitrī-sūtra* says, ‘At fifty koṭis of ten-thousand years, he shall attain the Buddha Way beneath the dragon-flower tree,’ the meaning of which is as explained before. The *Bodhisattvagarbhastha-sūtra* and the *Damamūkanidāna-sūtra* say, ‘Fifty-six koṭis and seventy million years.’ Removing the character ‘six’, it should read ‘seven’, and its character ‘seven’ should read ‘six’; as for the ‘ten million’ (qiānwàn), because one million is taken as one koṭi unit, calculating sixty million yields sixty koṭis, so the meaning does not conflict. Investigating in this way, there is no error. The bodhisattva’s lifespan in heaven never suffers premature death before he is born in the human world. The *Great Attainment of Buddhahood Sūtra* says, ‘The lifespan is sixty thousand koṭis of years.’ The heaven exhausts its years, and the human lifespan is long, because it is manifested according to what is appropriate to the time. It is not like Śākyamuni, who exhausted his years in heaven but entered extinction early in the human realm because the work of transformation was finished. The *Bodhisattvagarbhastha-sūtra* says, ‘Maitreya’s human lifespan is eighty-four thousand years.’ If one relies on that text, there is no meaning of causing Maitreya to descend and attain buddhahood to benefit sentient beings. As the *Descent Sūtra* says, ‘The benefits in heaven are completely finished, and human capacities are mature again, hence he descends to be born’ (Master Ji stated this).” Another says: “The *Saṃyuktābhidharmahṛdaya-śāstra* says, ‘Bodhisattva Maitreya, at fifty-seven koṭis and six million human years, thereafter descends to Jambudvīpa to realize correct awakening.’ The *Damamūkanidāna-sūtra*, *Bodhisattvagarbhastha-sūtra*, and *Ṛṣi-sūtra* are as cited above. Furthermore, the *Dhyānasamādhi-sūtra* says, ‘Because Maitreya realizes the Buddha Way at five koṭis and seventy-six myriad years,’ if one relies on ten million as the koṭi unit, then it is fifty-seven koṭis and six million years, matching the text of the *Saṃyuktābhidharmahṛdaya*. If one relies on one hundred million as the koṭi unit, then it is five koṭis, seven hundred and sixty million years. If one relies on the *Dhyānasamādhi-sūtra* speaking of ‘seventy-six myriad years’, the lower calculating positions are mistaken, meaning seven thousand became seventy, and six hundred became sixty. The other three sūtras all say ‘fifty-odd koṭis’, etc., all relying on the ten-million koṭi unit; it is merely that the translators had complications, with additions or subtractions, nothing more. Although there are three explanations, they do not exhaust the rational principle. For now, let us raise two objections: First, the objection that the two sages are not equal. If Maitreya ascended when human life was one hundred years and descends when it decreases to eighty thousand, that is only passing half an intermediate kalpa within an intermediate kalpa. If Śākyamuni ascended when human life was twelve hundred years, gradually decreased to ten, increased to eighty thousand, and again decreased to one hundred years before descending to be born, then that passed one kalpa; this period is longer than the former. Yet both were four thousand years in that heaven, and fifty-odd koṭis, etc., in the human realm; how can they match? Second, the objection of contradiction in the sacred teachings. That is, if Śākyamuni passed through many deaths and births, while Maitreya underwent a small birth and death there, did they not both experience those four thousand years? Furthermore, if one ventures to reconcile them with three kinds of koṭis, the thirty-eighth fascicle of the *Abhiniṣkramaṇa-sūtra* says, ‘The Dragon King Elāpattra addressed the Buddha, saying: “When shall I escape this dragon body and attain a human body?” At that time the Buddha told him: “From now on, after passing a certain number of years and a certain number of koṭis, there shall be a buddha appearing, named Maitreya.”’ Also, the fifteenth fascicle of the *Mahīśāsaka-vinaya* similarly says that the Buddha told this dragon king: ‘In the future, passing one hundred koṭis of myriad years, Maitreya Buddha shall appear in the world, and at that time you shall escape the dragon body.’ Such being the case, besides the other three kinds of koṭis, what other koṭi can reconcile this teaching? Therefore, we now propose yet another explanation: namely, the capacities and circumstances of those to be transformed by Maitreya are indefinite. That is, some generate faithful mind upon hearing that Maitreya’s descent is late; some generate faithful mind upon hearing that Maitreya’s descent is swift; or some plant good roots upon hearing that Maitreya’s descent is swift. Therefore, in distinguishing the length or brevity of the years at the time of descent, ordinary sentiments cannot definitively fix the reality.” Master Ji says: “The *Bhadrakalpa-sūtra* says, ‘When human lifespan was twelve hundred years, Śākyamuni first took birth in Tuṣita; when human lifespan was one hundred years, he descended to become a buddha. The lifespan in Tuṣita heaven is four thousand years, which corresponds to fifty-six koṭis and seventy million years in the human world.’ When human lifespan was one hundred years, Maitreya took birth in heaven; when human lifespan is eighty-four thousand years, he descends to become a buddha, corresponding to fifty-six koṭis and seventy million years in the human world.” Deducing from this text, the period of kalpa-decrease is long, and the period of kalpa-increase is short. Therefore, one cannot object by saying: ‘Śākyamuni passed through increasing and decreasing kalpas; why did Maitreya only increase through half a kalpa, yet their year counts both equal four thousand years in that heaven?’ Why? Because Śākyamuni ascended when the kalpa decreased to twelve hundred years and gradually descended when it reached one hundred years; Maitreya ascended when it was one hundred years and only descended when it increased to eighty thousand years. Hence, the time spent in heaven by the two bodhisattvas is equal. Now it is said: this is also spoken according to what is appropriate, meaning that although the time is distant, it is to cause sentient beings to generate longing and reverence. Although the bodhisattvas passed through many deaths and births when born in that heaven, speaking provisionally in terms of the final birth received, it is said to correspond to fifty-six koṭis and seventy million human years. How is this known? The fourth fascicle of the *Yogācārabhūmiśāstra* says, ‘The full lifespan of the devas of the Four Great Kings is one day and one night in the Saṃjīva Great Naraka; using these thirty days as a month and twelve months as a year, their lifespan is five hundred years. Likewise, the lifespan of the Trāyastriṃśa devas is the lifespan of Kālasūtra; by the lifespan of Yāma, the lifespan of Saṃghāta is constituted; by the lifespan of Tuṣita, the lifespan of Raurava is constituted; up to the lifespan of Pratāpana being half an intermediate kalpa, and the lifespan of Avīci being one intermediate kalpa.’ Therefore, Maitreya passes more than half a kalpa in Tuṣita heaven, and Śākyamuni passed more than one kalpa in that heaven. Hence, when passing through the lifespan of Raurava, they had already passed through countless deaths and births in that heaven. How much more so during the interval of half a kalpa and so forth; how could they only receive the four-thousand lifespan of a single life?