俱舍論記 18.84

18.84

「若時菩薩至修習圓滿」者，釋第三位，顯精進一修習圓滿。底沙，此云圓滿，是星名，從星為名。《婆沙》一百七十七云「問：此相異熟業，經於幾時修習圓滿？答：多分經百大劫。唯除釋迦菩薩，以釋迦菩薩極精進故超九大劫，但經九十一劫修習圓滿便得無上正等菩提。其事云何？如契經說：過去有佛號曰底沙，或曰補沙。彼佛有二菩薩弟子勤修梵行，一名釋迦牟尼（此云能寂能，寂眾惡故）；二名梅怛儷藥（梅怛，此云慈。儷藥，此云氏。菩薩在慈姓中生，從姓立名，故名慈氏。舊云彌勒，訛也）爾時彼佛觀二弟子誰先根熟，即如實知，慈氏先熟，能寂後熟。復觀二士所化有情誰根先熟，又如實知，釋迦所化應先根熟。知已即念：我今云何令彼機感相會遇耶？然令一人速熟即易，非令多人。作是念已便告釋迦：『吾當欲遊山，汝可隨去。』爾時彼佛取尼師檀隨路先往。既至山中，入吠瑠璃龕，敷尼師檀結跏趺坐，入火界定經七晝夜，受妙喜樂威光熾然。釋迦須臾亦往山上，處處尋佛如犢求母，展轉遇至彼龕室前，歘然見佛威儀端肅光明照曜，專誠懇發喜歎，不堪於行，無間忘下一足，瞻仰尊顏目不暫捨經七晝夜，以一伽陀讚彼佛曰：『天、地、此界、多聞室，逝宮、天處、十方無。丈夫牛王大沙門，尋地、山、林遍無等。』如是讚已便超九劫，於慈氏前得無上覺。問：近佛地菩薩必於名、句、文身得未曾得，巧妙自在，應以別頌異門讚佛。何故經七晝夜唯以一頌而讚佛耶？答：菩薩爾時思願勝故不重文頌，若改文頌思願不淳。復次菩薩爾時怖畏散亂，如頌差別心亦異故，云何而得一心流注？復次菩薩顯己心無厭倦，能於一頌新新發起勝思願故。問：何故慈氏菩薩自根先熟、所化後熟，釋迦菩薩則與此相違耶？答：慈氏菩薩多自饒益、少饒益他，釋迦菩薩多饒益他、少饒益自。是故皆與所化不並。」解讚頌云：天地總舉，謂天上、地中。此界，謂此三千大千世界。多聞室，謂毘沙門天宮。此天敬信名流十方，故曰多聞。逝宮，謂梵王宮。以彼梵王計彼為常，佛為對治彼常計故，故名逝宮。逝是無常義。又解：逝宮，所謂人宮。人宮速歸磨滅，故言逝宮。天處，謂除多聞室及逝宮，所餘天處。十方無，謂不但此三千大千世界中無，餘十方世界中亦無。遍求無等，乃言丈夫牛王大沙門。我今尋地、尋山、尋林，遍無與我世尊等者。又解：多聞室，欲界天中舉初天中一，顯餘三天及顯上五天，即六欲天也。逝宮，色界天中舉初一天顯餘二天，及顯已上諸天。天處，謂無色界天處。餘解同前。

Regarding "When the bodhisattva ... its cultivation was perfected": this explains the third stage, showing that the single perfection of vigor was cultivated to completion. "Tiṣya" is translated here as "perfection"; it is the name of a constellation, and he was named after the constellation. The *Mahāvibhāṣā*, fascicle 177, states: "Question: Over how long a period is this karma that matures into the physical marks cultivated to completion? Answer: For the most part, it takes a hundred great eons. The only exception is Śākya-bodhisattva: because Śākya-bodhisattva had supreme vigor, he surpassed nine great eons and perfected its cultivation in only ninety-one eons, thereby attaining unsurpassed, complete enlightenment. How did this happen? As the sūtra says: In the past there was a buddha named Tiṣya, or Puṣya. That buddha had two bodhisattva disciples who diligently cultivated the holy life: one was named Śākyamuni (translated here as 'Capable of Stillness', because he is capable of stilling all evils); the second was named Maitreya (Maitra is translated here as 'benevolent'; eya is translated here as 'clan'. The bodhisattva was born into the benevolent clan and took his name from his clan, hence he was named Maitreya; the old translation of Mile is an error). At that time, that buddha examined which of the two disciples had faculties that would ripen first, and knew according to reality that Maitreya would ripen first and the Capable of Stillness would ripen later. He further examined the sentient beings to be converted by the two persons to see whose faculties would ripen first, and again knew according to reality that those to be converted by Śākya should ripen first. Having known this, he reflected: 'How can I now bring about the meeting of their capacities and conditions? Yet to cause one person to ripen quickly is easy, while doing so for many is not.' Having thought this, he told Śākya: 'I wish to roam the mountains; you may follow along.' At that time, that buddha took his sitting mat and went ahead along the path. Having reached the mountain, he entered a lapis lazuli grotto, spread his sitting mat, sat cross-legged, and entered the fire-element samādhi for seven days and seven nights, experiencing wondrous joy and bliss, his majestic radiance blazing brightly. Śākya also went up the mountain a short while later, searching for the Buddha everywhere like a calf seeking its mother. Wandering about, he came before that grotto, and suddenly saw the Buddha's deportment solemn and majestic, his radiance brilliantly shining. Wholehearted and sincere reverence arose in him with joyous praise; unable to continue walking, he forgot to lower one foot without interruption, gazing up at the Honored Face without averting his eyes for a moment for seven days and seven nights, and praised that Buddha with a single gāthā: 'In heaven, on earth, in this realm, in the abode of Vaiśravaṇa, / in the perishable palace, in celestial abodes—in the ten directions there is none. / Great man, bull-king, great śramaṇa, / searching the earth, mountains, and forests, everywhere there is no equal.' Having praised him in this way, he surpassed nine eons and attained unsurpassed enlightenment before Maitreya. Question: A bodhisattva close to the stage of buddhahood must have attained unprecedented mastery and skillful freedom regarding names, phrases, and syllables; he should have praised the Buddha with various verses through diverse approaches. Why did he praise the Buddha with only a single verse for seven days and seven nights? Answer: Because the bodhisattva's volitions and aspirations were so extraordinary at that time, he did not place importance on the phrasing of verses; if he changed the verse, his volitions and aspirations would not remain unadulterated. Furthermore, the bodhisattva feared distraction at that time: if the verse differed, his mind would also differ, so how could he maintain a single, uninterrupted stream of mind? Furthermore, the bodhisattva demonstrated that his mind was without weariness, capable of repeatedly generating anew superior volitions and aspirations through a single verse. Question: Why is it that Maitreya Bodhisattva's own faculties ripened first while those he was to convert ripened later, whereas for Śākya-bodhisattva it was the reverse? Answer: Maitreya Bodhisattva largely benefited himself and minimally benefited others; Śākya-bodhisattva largely benefited others and minimally benefited himself. Therefore, neither matched those they were to convert in sequence." Explaining the verse of praise: "Heaven and earth" mentions them comprehensively, referring to the heavenly realms and within the earth. "This realm" refers to this trichiliocosm. "Abode of Vaiśravaṇa" refers to the celestial palace of Vaiśravaṇa; this deva's reverent faith caused his renown to spread in the ten directions, hence he is called "Much-Hearing" (Vaiśravaṇa). "Perishable palace" refers to the palace of the Brahmā king. Because that Brahmā king conceived it to be permanent, the Buddha called it the perishable palace to counteract his conception of permanence; "perishable" has the meaning of impermanent. Another explanation: "Perishable palace" refers to human palaces; human palaces quickly revert to ruin, hence they are called perishable palaces. "Celestial abodes" refers to the remaining celestial abodes excluding the abode of Vaiśravaṇa and the perishable palace. "In the ten directions there is none" means that not only are there none in this trichiliocosm, but also none in the worlds of the ten directions. Seeking everywhere and finding none equal, he then said, "Great man, bull-king, great śramaṇa; I now search the earth, search the mountains, and search the forests, and everywhere there is none equal to my World-Honoured One." Another explanation: "Abode of Vaiśravaṇa" highlights one among the lowest of the desire-realm heavens to indicate the other three heavens, as well as the five heavens above, which are the six desire heavens. "Perishable palace" highlights the first single heaven of the form realm to indicate the other two heavens, as well as the various heavens above. "Celestial abodes" refers to the realms of the formless realm. The remaining explanation is the same as before.