三彌勒經疏 1.123

1.123

問：何以得知大乘中三僧祇後百劫中不修相好業？答：《優婆塞戒經》第一云「我於往昔寶頂佛所，滿足第一僧祇劫。燃燈佛所，滿足第二僧祇劫。迦葉佛所，滿足第三僧祇劫。」解云：若三劫後更有百劫者，釋迦不應迦葉佛補處，是故大乘菩薩三劫外無更百劫也。約理實為論者，小乘云雖逕多成壞劫，而大乘宗在一成壞，義無違。所以得知多成壞而為一成壞則為賢劫量者，《賢劫經》第九，賢劫千佛出世，云「能仁如來人壽百歲，賢出如來、法氏如來、妙御如來此三如來人壽億歲。順觀如來人壽九十億歲」故。解云：若《瑜伽》、《婆娑》等云八萬十歲增減為二十住者，云何得言億歲、九十億歲？以漸減無量歲時方應有此億歲等故。然《智度論》云「前九十劫中，初劫一佛出，謂毘婆尸（此云勝觀）。第三十一劫二佛出，一名尸棄（此云火）、二名鞞怒婆𬽵（此云一切勝）。第九十一劫初有四佛，一名迦羅鳩喰陀（此云冠頂）、二名迦那含牟尼（此云金仙人）、三名迦葉、四名釋迦。」如是等諸經論，皆據隨轉理門也。

Question: How is it known that in the Mahāyāna one does not cultivate the karma of marks and signs in the hundred kalpas after the three asaṃkhyeyas? Answer: Fascicle one of the *Upāsakaśīlasūtra* says: "In the past, under Ratnacūḍa Buddha, I completed the first asaṃkhyeyakalpa. Under Dīpaṃkara Buddha, I completed the second asaṃkhyeyakalpa. Under Kāśyapa Buddha, I completed the third asaṃkhyeyakalpa." Explaining this: if there were still a hundred kalpas after the three kalpas, Śākyamuni should not have been the successor to Kāśyapa Buddha. Therefore, for a Mahāyāna bodhisattva, there are no additional hundred kalpas beyond the three kalpas. Discussing this according to actual principle: although the Hīnayāna says they span many kalpas of formation and destruction, the Mahāyāna school holds that they are within a single formation and destruction, and the meaning does not conflict. The reason it is known that what [the Hīnayāna considers] many formations and destructions is in fact a single formation and destruction that constitutes the span of the Bhadrakalpa is that the ninth fascicle of the *Bhadrakalpikasūtra*, regarding the appearance of the thousand Buddhas of the Bhadrakalpa, says: "Munīndra Tathāgata's human lifespan was one hundred years; the human lifespan for the three Tathāgatas Bhadrika, Dharmika, and Sārathi was one hundred million years; the human lifespan for Anuvilokita Tathāgata was nine billion years." Explaining this: if, as the *Yogācāra* and *Vibhāṣā* say, the increase and decrease between eighty thousand and ten years constitute the twenty periods of abiding, how could it speak of one hundred million years or nine billion years? It is because only when gradually decreasing from immeasurable years could there be such periods of one hundred million years, etc. However, the *Mahāprajñāpāramitopadeśa* says: "In the previous ninety kalpas, one Buddha appeared in the first kalpa, namely Vipaśyin. In the thirty-first kalpa, two Buddhas appeared, one named Śikhin, the second named Viśvabhū. At the beginning of the ninety-first kalpa, there were four Buddhas: the first named Krakucchanda, the second named Kanakamuni, the third named Kāśyapa, and the fourth named Śākyamuni." Such sūtras and treatises are all based on the method of accommodating provisional principles.