俱舍論記 3.77

3.77

「為顯於死至即便能住」者，論主解。為顯於死得自在故，捨多壽行，或捨四十年、或捨二十年。故《婆沙》一百二十六云「經說世尊留多命行，捨多壽行。其義云何？有作是說：諸佛世尊捨第三分壽。有作是說：諸佛世尊捨第五分壽。若說諸佛捨第三分壽者，彼說世尊釋迦牟尼壽量應住百二十歲，捨後四十，但受八十。問：佛出世時，此洲人壽不過一百歲，何故世尊釋迦牟尼壽百二十？答：如佛色力、種姓、富貴、徒眾、智見勝餘有情，壽量亦應過眾人故。若說諸佛捨第五分壽者，彼說世尊釋迦牟尼所感壽量應住百歲，捨後二十，但受八十。問：諸佛色力、種姓、富貴、徒眾、智見勝餘有情，何故壽量與眾人等？答：生在爾所壽量時故。由此經云捨壽行者，謂捨四十或二十歲。」《正理》三十二同《婆沙》後師，為顯於活得自在故，留多命行。唯留三月不增減者，越此更無所化事故，所以不增；減此利生不究竟故，所以不減。故世尊最後說法度蘇跋陀羅，此云善賢。又為成立世尊先自稱言我善修行四神足故，於定自在，延、促任情，欲住一劫或一劫餘，如心所期則便能住。

"In order to show sovereignty over death [...] he could indeed abide": the author of the treatise explains. In order to show that he had attained sovereignty over death, he discarded many formations of lifespan, either discarding forty years or discarding twenty years. Therefore, the *Mahāvibhāṣā*, fascicle 126, says: "The sūtra says that the World-Honoured One retained many formations of vitality and discarded many formations of lifespan. What is its meaning? Some say: The Buddhas, World-Honoured Ones, discard a third part of their lifespan. Some say: The Buddhas, World-Honoured Ones, discard a fifth part of their lifespan. If one says that the Buddhas discard a third part of their lifespan, they say that the lifespan of the World-Honoured One Śākyamuni should have lasted one hundred and twenty years; he discarded the final forty and received only eighty. Question: When the Buddha appeared in the world, the lifespan of humans in this continent did not exceed one hundred years; why would the lifespan of the World-Honoured One Śākyamuni be one hundred and twenty? Answer: Just as the Buddha's physical strength, lineage, wealth, retinue, and knowledge and vision surpassed other sentient beings, his lifespan should likewise have exceeded that of the multitude. If one says that the Buddhas discard a fifth part of their lifespan, they say that the lifespan karmically induced by the World-Honoured One Śākyamuni should have lasted one hundred years; he discarded the final twenty and received only eighty. Question: If the Buddhas' physical strength, lineage, wealth, retinue, and knowledge and vision surpassed other sentient beings, why was his lifespan equal to that of the multitude? Answer: Because he was born at a time of such a lifespan. From this, when the sūtra says discarding formations of lifespan, it means discarding forty or twenty years." The *Nyāyānusāra*, fascicle 32, agrees with the latter master of the *Mahāvibhāṣā*. In order to show that he had attained sovereignty over life, he retained many formations of vitality. He retained only three months, neither increasing nor decreasing: beyond this, there was nothing more to be transformed, which is why it was not increased; less than this, the benefit to beings would not have been complete, which is why it was not decreased. Therefore, the World-Honoured One finally preached the Dharma and converted Subhadra (which translates as Śāntabhadra / Shanxian). Furthermore, in order to validate that the World-Honoured One had earlier proclaimed himself, "Because I have well cultivated the four bases of supernatural power, I am sovereign in samādhi, prolonging or curtailing as I wish; whether wishing to abide for an eon or more than an eon, as intended in my mind, I could indeed abide."