三彌勒經疏 1.122

1.122

第二佛出時，問：此三劫中既有千佛者，為一成壞有千佛耶？為逕多成壞劫耶？答：真諦三藏云：「成壞空劫皆無佛出，唯於住劫有佛出。其二十劫中，前五劫無佛出，次五劫中如其次第拘留含牟尼、迦葉、釋迦、彌勒，彌勒後無量劫無佛出世。」是故逕多成壞方千佛出生也。又若賢劫千佛、莊嚴劫千佛各同在成壞一劫者，何故藏論云「過去莊嚴劫中千佛，末後主佛。主佛中毘婆尸佛則九十劫中初劫出世；若尸棄佛、毘舍浮佛則在第三十一劫出世，已後無佛。乃至第九十一劫，即賢劫為初，則拘留孫佛出世。」既說莊嚴劫千佛逕多劫方足千數故，即以此為證也。玄奘三藏云：「西方現判住劫二十中，初小劫已有四佛出世，是故彌勒亦此初住劫從減至增八萬歲出世。」是故《瑜伽論》二十住劫皆有增減方為一小劫。若諸眾生機根熟有見佛緣者，一一小劫有千佛出亦無過失，況更有十九小劫。然前所引藏論者，百劫修相好業，九十一劫中前後佛出世等，是小乘所說耳，非大乘。大乘中不言三僧祇後百劫修相好業，不成為證。

Second, the time of the Buddhas' appearances: Question: Since there are one thousand Buddhas in these three kalpas, are there one thousand Buddhas within a single [kalpa of] formation and destruction, or do they span many kalpas of formation and destruction? Answer: Tripiṭaka Master Paramārtha said: "No Buddhas appear in the kalpas of formation, destruction, or emptiness; Buddhas appear only in the kalpa of abiding. In its twenty kalpas, in the first five kalpas no Buddhas appear; in the next five kalpas, in their proper sequence, Krakucchanda, Kanakamuni, Kāśyapa, Śākyamuni, and Maitreya [appear]; after Maitreya, for immeasurable kalpas no Buddhas appear in the world." Therefore, only after passing through many formations and destructions do one thousand Buddhas emerge. Furthermore, if the thousand Buddhas of the Bhadrakalpa and the thousand Buddhas of the Vyūhakalpa each shared a single kalpa of formation and destruction, why does the Abhidharma treatise say: "Among the thousand Buddhas in the past Vyūhakalpa, there were the final principal Buddhas. Among the principal Buddhas, Vipaśyin Buddha appeared in the first kalpa of the ninety kalpas; Śikhin Buddha and Viśvabhū Buddha appeared in the thirty-first kalpa, and thereafter there were no Buddhas. Up to the ninety-first kalpa, which is the beginning of the Bhadrakalpa, Krakucchanda Buddha appeared." Since it is stated that the thousand Buddhas of the Vyūhakalpa span many kalpas before completing the number of one thousand, this serves as proof. Tripiṭaka Master Xuanzang said: "The contemporary judgment in the Western Region is that among the twenty [small kalpas of the] kalpa of abiding, four Buddhas have already appeared in the first small kalpa; therefore, Maitreya will also appear in this first kalpa of abiding, from the period of decrease up to the period of increase when the lifespan reaches eighty thousand years." Therefore, in the *Yogācārabhūmiśāstra*, each of the twenty kalpas of abiding must have a period of increase and decrease to constitute one small kalpa. If sentient beings' capacities are ripe and they have the condition to see a Buddha, there is no fault even if one thousand Buddhas appear in each individual small kalpa, not to mention there being nineteen more small kalpas. However, as for the Abhidharma treatise cited before, which speaks of cultivating the marks and signs for one hundred kalpas and the Buddhas appearing across ninety-one kalpas, that is merely what is taught in the Hīnayāna, not the Mahāyāna. In the Mahāyāna, it is not said that one cultivates the marks and signs for one hundred kalpas after the three asaṃkhyeyas; hence it cannot serve as proof.