俱舍論記 12.39

12.39

「論曰至諸佛出現」者，於八十劫中，二十成劫、二十壞劫、二十空劫無佛出世，唯於二十住劫中有佛出世。然於二十住劫中，十九增位無佛出世，十九減位有佛出世。就劫減位，始從八萬乃至百年，於此中間有佛出世。故《賢劫經》第十說：𤘽留孫佛人壽四萬歲時出世，𤘽那含牟尼佛人壽三萬歲時出世，迦葉佛人壽二萬歲時出世，釋迦牟尼佛人壽百歲時出世。若依《西域記》第六，𤘽留孫佛人壽六萬歲時出世，𤘽那含牟尼佛人壽四萬歲時出世，迦葉波佛人壽二萬歲時出世，釋迦牟尼佛人壽百歲時出世。此應部別不同。問：此二十住劫中，釋迦牟尼佛於何劫中出世？解云：於第九住劫出世故。《立世阿毘曇》第九說住劫中云「是二十少劫中，世界起成已住者，幾多已過？幾多未過？八少劫已過，十一少劫未來，第九一劫現在未盡。」准《立世》文，故知釋迦牟尼佛當第九劫出世，彌勒佛即當第十劫出世。又泰法師云：「若依《立世經》此二十住劫中，後十住劫無佛出世，前時住劫有佛出世。就前十住劫中，前五住劫無佛出世，後五住劫有佛出世。第六住劫減至四萬歲時，𤘽留孫佛出世。第七住劫減至三萬歲時，拘那含牟尼佛出世。第八住劫減至二萬歲時，迦葉波佛出世。第九住劫減至百歲時，釋迦牟尼佛出世。第十住劫初減八萬歲時，彌勒佛出世。」撿《立世》文，但言今時當住劫中第九劫，更無餘說。又撿《起世經》亦無此說。不知泰法師何處得此文來？此論餘文可知。

"The commentary says [...] the appearance of buddhas": Among the eighty kalpas, during the twenty kalpas of formation, the twenty kalpas of destruction, and the twenty kalpas of emptiness, no buddha appears in the world; buddhas appear in the world only during the twenty kalpas of continuation. Yet among the twenty kalpas of continuation, no buddha appears during the nineteen periods of increase, while buddhas appear during the nineteen periods of decrease. Concerning the periods of decrease in a kalpa, starting from eighty thousand years down to one hundred years, buddhas appear in the world within this interval. Therefore, the Bhadrakalpika-sūtra, fascicle 10, states: Krakucchanda Buddha appeared in the world when the human lifespan was forty thousand years; Kanakamuni Buddha appeared in the world when the human lifespan was thirty thousand years; Kāśyapa Buddha appeared in the world when the human lifespan was twenty thousand years; Śākyamuni Buddha appeared in the world when the human lifespan was one hundred years. According to the Xiyu ji, fascicle 6: Krakucchanda Buddha appeared in the world when the human lifespan was sixty thousand years; Kanakamuni Buddha appeared in the world when the human lifespan was forty thousand years; Kāśyapa Buddha appeared in the world when the human lifespan was twenty thousand years; Śākyamuni Buddha appeared in the world when the human lifespan was one hundred years. This is probably due to differences among schools. Question: Among these twenty kalpas of continuation, in which kalpa did Śākyamuni Buddha appear in the world? The explanation is: he appeared in the ninth kalpa of continuation. Thus, the Lokasthiti-abhidharma, fascicle 9, speaking of the kalpas of continuation, says: "Among these twenty minor kalpas, of those that have arisen, formed, and are continuing in the world, how many have passed? How many have not passed? Eight minor kalpas have passed, eleven minor kalpas are in the future, and the ninth kalpa is presently not yet exhausted." Based on the text of the Lokasthiti, we thus know that Śākyamuni Buddha appeared in the ninth kalpa, and Maitreya Buddha will appear in the tenth kalpa. Furthermore, Dharma Master Tai says: "According to the Lokasthiti-śāstra, among these twenty kalpas of continuation, in the latter ten kalpas of continuation no buddha appears in the world, while in the former kalpas of continuation buddhas appear in the world. Within the former ten kalpas of continuation, in the first five kalpas of continuation no buddha appears in the world, while in the latter five kalpas of continuation buddhas appear in the world. In the sixth kalpa of continuation, when [lifespan] decreases to forty thousand years, Krakucchanda Buddha appears in the world. In the seventh kalpa of continuation, when it decreases to thirty thousand years, Kanakamuni Buddha appears in the world. In the eighth kalpa of continuation, when it decreases to twenty thousand years, Kāśyapa Buddha appears in the world. In the ninth kalpa of continuation, when it decreases to one hundred years, Śākyamuni Buddha appears in the world. In the tenth kalpa of continuation, at the beginning of the decrease from eighty thousand years, Maitreya Buddha appears in the world." Upon checking the text of the Lokasthiti, it only states that the present time corresponds to the ninth kalpa among the kalpas of continuation, and contains no other statement. Furthermore, upon checking the Qishi jing, there is likewise no such statement. It is unknown from where Dharma Master Tai obtained this text. The rest of the treatise text is understandable.