[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828) › 10.25 # 瑜伽論記 10.25 瑜伽論記 10.25 - **Language:** Classical Chinese ### [10.25](https://indike.org/pramana/in.bauddha.taisho.1828.10.25) 前中或有一劫有多佛出者，即於賢劫中有千佛出，故智論云：世界初成於大海中有千葉蓮華，乃至阿迦尼師吒天見水聚中有千蓮華，即云：此劫有千佛出為賢善，問若其千佛同在成壞一劫而出現者，何故真諦云成壞空劫皆無佛出唯於住劫有佛出世，於二十劫中前十劫中有佛出世，後十劫無，前十劫中前之五劫亦無佛出，第六劫中拘留孫佛出世，第七劫那含牟尼佛出世，第八劫中迦葉佛出，第九劫中釋迦出，第十劫中彌勒佛出，從彌勒後無量劫中空無佛漏出，故知千佛不得出連一成壞劫，若賢劫有千佛，則言同在成壞一劫中，亦過去莊嚴劫中有千佛，亦應同在成壞一劫中，若言同者不然，如觀藥王藥尚菩薩經說，佛告大眾，我於往昔值妙光佛，最初發心聞說五十三佛名號心生歡喜，即為他說，千人發心，展轉復說，更有千人發菩提心，如是展轉教示復有千人發菩提心，善男子等初千人者即於過去莊嚴劫中千佛是也，中千人者即賢劫中千佛是也，後千人者於未來星宿劫中出現於世，如彼過去莊嚴中，末後三佛即毘婆尸佛即於九十劫中初劫出世，如尸棄佛毘舍浮佛即在三十二劫中出世，已後無佛，乃至第九十一劫即是賢劫之初，始有拘留孫佛最初出世，既說莊嚴劫中千佛末後三佛經九十劫中前後出世時劫，賢初千佛亦不同在一成壞劫，答曰，汝引真諦所判未足為證，所以者何，西方現判，今時正當住劫二十小劫，小劫已前四佛出世，彌勒當此初住劫，從減至增八萬歲時方出於世，以大乘判二十住劫皆有一增一減方成一小劫故，若諸眾生機根成熟有見佛緣，一一小劫有千佛出無有過，豈說更有十九小劫，汝依真諦而輒判云後十劫中無有佛出及前五劫亦無佛者，不應道理，又引俱舍言，莊嚴劫中後之三佛在彼釋迦修相好業九十一劫中前後而出，時知不同一類劫有千佛者不然，大乘不說三僧祇後別於百劫修相好業，而言釋迦三僧祇已滿更於九十一劫值彼三佛修相好者，此是順小乘不了義說，不可引之為證，是故今判觀藥王藥尚經說，初千人者同在一莊嚴劫出世，亦是一水火劫，中千人者同在一賢劫出，後千人者同在一星宿劫出現於世，又即快順智論所說云：此劫中有千佛出，如前第二卷記已說其義。 > Regarding the earlier \[section's statement\] that within one kalpa there may be many Buddhas appearing: this refers to the appearance of a thousand Buddhas within the Fortunate Kalpa (Bhadrakalpa). Thus the Mahāprajñāpāramitopadeśa says: When the world was first formed, there was a thousand-petalled lotus in the great ocean; when \[the devas\] up to the Akaniṣṭha heaven saw the thousand lotuses in the collection of waters, they said: 'In this kalpa a thousand Buddhas will appear, so it is virtuous and good (bhadra).' Question: If those thousand Buddhas appear together in a single kalpa of formation and destruction, why did Paramārtha state that no Buddhas appear in the kalpas of formation, destruction, and emptiness, but only in the kalpa of abiding (sthitikalpa) do Buddhas appear in the world? Among the twenty kalpas, Buddhas appear in the world during the first ten kalpas, but none in the latter ten; among the first ten kalpas, during the first five kalpas no Buddhas appear either; in the sixth kalpa Krakucchanda Buddha appears in the world; in the seventh kalpa Kanakamuni Buddha appears in the world; in the eighth kalpa Kāśyapa Buddha appears; in the ninth kalpa Śākyamuni appears; in the tenth kalpa Maitreya Buddha appears; and after Maitreya, through immeasurable kalpas, it is empty and without any Buddha appearing. Therefore we know that a thousand Buddhas cannot appear in unbroken succession in a single kalpa of formation and destruction. If the Fortunate Kalpa has a thousand Buddhas, and it is said that they are together in a single kalpa of formation and destruction, then there were also a thousand Buddhas in the past Glorious Kalpa (Vyūhakalpa), who should also have been together in a single kalpa of formation and destruction. If it is said that they are together, that is incorrect. As the Sūtra on the Contemplation of the Bodhisattvas Bhaiṣajyarāja and Bhaiṣajyasamudgata says: The Buddha told the great assembly: 'In the past, I met Supraphāsa Buddha. When I first aroused the aspiration, hearing the names of the fifty-three Buddhas proclaimed, my heart was filled with joy, and I spoke them for others. A thousand people aroused the aspiration. Those in turn spoke them again, and another thousand people aroused the bodhi-mind. Being thus taught and shown in turn, yet another thousand people aroused the bodhi-mind. Good sons, the first thousand people are the thousand Buddhas in the past Glorious Kalpa; the middle thousand people are the thousand Buddhas in the Fortunate Kalpa; the latter thousand people are those who will appear in the world in the future Constellation Kalpa (Nakṣatrakalpa).' As in that past Glorious Kalpa, the final three Buddhas—namely, Vipaśyin Buddha, who appeared in the first of ninety kalpas; Śikhin Buddha and Viśvabhū Buddha, who appeared in thirty-two kalpas; thereafter there were no Buddhas until the ninety-first kalpa, which is the beginning of the Fortunate Kalpa, when Krakucchanda Buddha first appeared in the world. Since it says that the final three Buddhas of the thousand Buddhas in the Glorious Kalpa appeared successively over the course of ninety kalpas, the thousand Buddhas at the beginning of the Fortunate Kalpa likewise were not together in a single kalpa of formation and destruction. Answer: The determination by Paramārtha that you cite is insufficient as proof. Why is this? Current determinations in the Western regions hold that the present time corresponds precisely to the twenty small kalpas of the abiding kalpa. Prior to the small kalpas, four Buddhas appeared in the world. Maitreya corresponds to this first abiding kalpa; he will appear in the world only when \[the human lifespan goes\] from decreasing to increasing up to eighty thousand years. This is because according to the Mahāyāna determination, in each of the twenty abiding kalpas there is one increase and one decrease before forming a small kalpa. If sentient beings' capacities and roots are mature and have the conditions to see a Buddha, there is no fault in a thousand Buddhas appearing in every single small kalpa. How could one say there are further nineteen small kalpas \[without Buddhas\]? Your relying on Paramārtha to arbitrarily determine that no Buddhas appear in the latter ten kalpas and that none appear in the former five kalpas is unreasonable. Furthermore, citing the Kośa which says that the latter three Buddhas of the Glorious Kalpa appeared successively during those ninety-one kalpas in which Śākyamuni cultivated the karma of the marks and characteristics, thereby knowing that a thousand Buddhas were not in the same single class of kalpa: this is not so. The Mahāyāna does not teach that after three asaṃkhyeya kalpas one separately cultivates the karma of the marks and characteristics for a hundred kalpas; stating that Śākyamuni completed the three asaṃkhyeya kalpas and further encountered those three Buddhas to cultivate the marks during ninety-one kalpas is an implicit teaching in accord with the Hīnayāna, and cannot be cited as proof. Therefore, it is now determined: what the Sūtra on the Contemplation of Bhaiṣajyarāja and Bhaiṣajyasamudgata says—that the first thousand people appeared together in a single Glorious Kalpa—means it is also a single water-and-fire kalpa; the middle thousand people appear together in a single Fortunate Kalpa; and the latter thousand people appear in the world together in a single Constellation Kalpa. Moreover, this accords delightfully with what is stated in the Mahāprajñāpāramitopadeśa: 'In this kalpa a thousand Buddhas will appear,' as the meaning was already explained previously in the second fascicle of this Record. > — English (machine translation) (machine translation) - [Previous: 10.24](https://indike.org/pramana/in.bauddha.taisho.1828.10.24) - [Next: 10.26](https://indike.org/pramana/in.bauddha.taisho.1828.10.26) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1828.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.10.25) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1828.10.25](https://indike.org/pramana/in.bauddha.taisho.1828.10.25) · Pramāṇa