俱舍論記 11.120

11.120

「此諸壽量至皆無中夭」者，此即第三明中夭、不中夭。諸處壽量皆有中夭，唯北俱盧定壽千歲。此約所居止處說，非別有情，有別有情不中夭故。謂住覩史多天一生所繫菩薩，無始已來為多生死之所繫縛，今唯一生所繫未得成佛，故云一生所繫。此菩薩定壽四千歲，必無中夭。最後有，謂依此身定得無學，名最後有。若未證果必無中夭，後成無學已亦有中夭。佛記佛使，謂事未終必無中夭，事已後亦有中夭。隨信行、隨法行，謂在見道十五剎那必無中夭，出見道已亦有中夭。菩薩母懷菩薩時、輪王母懷輪王時，未生已來必無中夭，後生已去亦有中夭。此等如應皆無中夭。故《正理》云「謂住覩史多天一生所繫菩薩，決定盡彼天中壽量。若最後有乃至輪王等有情，事未究竟終不中夭，非謂必盡隨所生處壽量短長。」問：前俱非害中說慈定等，於不中夭中何故不說？又不中夭中說一生所繫，俱非害中何故不說？解云：於不中夭，理亦應說慈定、滅定、無想定。以時不定，非如見道隨信、法行定十五剎那。那落迦、王仙、輪王、色無色界，雖非俱害，然有中夭，故此不說。見道即是隨信、法行。達弭羅等，竝見佛記。餘者同此後文。又解：那落迦、輪王、色無色界有中夭，餘慈定、滅定、無想定、王仙無中夭，此中皆在等字中收。又解：隨其所應等字以攝，俱非害中不說一生所繫菩薩者，略而不論，非皆舉盡。應知此中非中夭者，定非自他害。有是非自他害而是中夭，謂色界等。問：彌勒菩薩何劫上生下生？泰法師云：「依《立世經》，彌勒菩薩第九住劫，釋迦如來百歲時，生上覩史多天。至第十劫，八萬歲劫減時方下生。（廣勘彼經）。」真諦法師亦作此說。然和上云：「釋迦牟尼當住劫第一劫出世。於此劫中已有四佛出世，即拘盧孫佛至釋迦佛。若彌勒佛，當第二住劫下生。」

Regarding "Among all these lifespans […] none have premature death": this is the third part, explaining premature death and non-premature death. The lifespans in various places all have premature death; only Uttarakuru has a fixed lifespan of a thousand years. This is stated in terms of the dwelling place, not specific sentient beings, because there are specific sentient beings who do not suffer premature death. That is to say, a bodhisattva bound to a single lifetime dwelling in the Tuṣita heaven has, from beginningless time, been bound by many births and deaths; now being bound to only a single lifetime and having not yet attained buddhahood, he is called "bound to a single lifetime". This bodhisattva definitely has a lifespan of four thousand years and certainly has no premature death. "The final existence" means that relying on this body one is certain to attain the state beyond training (aśaikṣa); this is called the final existence. If one has not yet realized the fruit, one certainly has no premature death; after having become an aśaikṣa, there is also premature death. Those with the Buddha's prophecy and the Buddha's messengers: when their task is not yet finished, they certainly have no premature death; after their task is finished, there is also premature death. Followers by faith and followers by Dharma: when in the fifteen moments of the path of vision, they certainly have no premature death; once out of the path of vision, there is also premature death. When the bodhisattva's mother is carrying the bodhisattva, and when the wheel-turning king's mother is carrying the wheel-turning king, before the birth there is certainly no premature death; after the birth has taken place, there is also premature death. These, as appropriate, all have no premature death. Hence the *Nyāyānusāra* says: "That is, a bodhisattva bound to a single lifetime dwelling in the Tuṣita heaven definitely exhausts the lifespan measure in that heaven. Sentient beings from those in their final existence up to wheel-turning kings and so forth, as long as their task is not complete, will never suffer premature death; it does not mean they must exhaust the brevity or length of the lifespan measure corresponding to where they are born." Question: Earlier, in the discussion of those who cannot be harmed by both [self and other], the meditation on benevolence (maitrī-samādhi) and so forth were mentioned; why are they not mentioned under non-premature death? Furthermore, under non-premature death, the one bound to a single lifetime is mentioned; why was he not mentioned under those who cannot be harmed by both? Explanation: Under non-premature death, in principle the meditation on benevolence, the cessation attainment (nirodha-samāpatti), and the non-conception attainment (asaṃjñi-samāpatti) should also be mentioned. Because their duration is not fixed, unlike the path of vision's followers by faith and Dharma who are fixed at fifteen moments. As for the narakas, royal ṛṣis, wheel-turning kings, and the form and formless realms: although they cannot be harmed by both, yet they do have premature death; therefore they are not mentioned here. The path of vision is precisely the followers by faith and Dharma. Dramila and others are all seen in the Buddha's prophecies. The rest are identical to the subsequent text here. Another explanation: the narakas, wheel-turning kings, and the form and formless realms have premature death; the remaining meditation on benevolence, cessation attainment, non-conception attainment, and royal ṛṣis have no premature death, and these are all included under the word "and so forth" (etc.). Another explanation: they are subsumed under the word "and so forth" as appropriate; as for not mentioning the bodhisattva bound to a single lifetime under those who cannot be harmed by both, it was omitted and not discussed, not that all cases were enumerated exhaustively. It should be known that those who do not have premature death here are definitely not harmed by self or other. There are cases of those who are not harmed by self or other yet have premature death, namely in the form realm and so forth. Question: In which kalpas does Maitreya Bodhisattva ascend and descend? Master Tai says: "Relying on the *Lokasthāna-sūtra*, during the ninth abiding kalpa, when Śākyamuni Tathāgata lived to a hundred years, Maitreya Bodhisattva was born up into Tuṣita heaven. When reaching the tenth kalpa, during the declining kalpa of eighty thousand years, he will only then descend to be born. (Check that sūtra extensively)." Master Paramārtha also made this statement. However, the Upādhyāya says: "Śākyamuni appeared in the world in the first kalpa of the abiding kalpa. Within this kalpa four Buddhas have already appeared in the world, namely from Krakucchanda Buddha to Śākyamuni Buddha. As for Maitreya Buddha, he will descend to be born in the second abiding kalpa."