三彌勒經疏 1.103

1.103

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?