瑜伽論記 9.385

9.385

言有三事勝，一、天壽量者，基云：謂彼天壽不依數量，有中夭故，今明菩薩盡天壽量，四千歲故，次上論云：盡覩史多天壽量而住，有云生彼諸天皆盡壽量四千歲者不然，一、文妨；二、理妨。言文妨者，論云：三事映彼諸天第一天壽量者，彼天皆盡壽辨即不映奪彼天壽量，此文相違故為文妨。言義妨者，經言：菩薩下生彼天皆隨下生贍部有今眾生方生彼者，菩薩下時未滿四千歲，應不隨生，若不隨生彼經相違，若言相隨下生便是中夭，此乃第二理妨故義不成，又何緣彼天而不中夭。

Regarding the statement that there are three superior matters, the first being the divine lifespan: Ji states: This means that the lifespan in that heaven is not bound to a fixed measure, because there is premature death. Here it is clarified that the bodhisattva completes the full divine lifespan of four thousand years. Below, the treatise next states: "Dwelling to the end of the lifespan in the Tuṣita heaven." Some say that all devas born there exhaust the lifespan of four thousand years; this is not correct, for, first, it contradicts the text; and second, it contradicts reasoning. It contradicts the text because the treatise states: "Three matters outshine those devas, the first being the lifespan in that heaven"; if all those devas exhausted their lifespan, it would not outshine the lifespan of those devas, so being contrary to this text, it contradicts the text. It contradicts reasoning because the sūtras state: "When the bodhisattva descends to be born, those devas all descend with him to be born in Jambudvīpa." If there were sentient beings who had just been born there, then when the bodhisattva descends, their four thousand years would not yet be complete, so they ought not to follow him in being born; if they do not follow him in being born, it contradicts that sūtra; if one says they follow him in descending to be born, then that is premature death. This is the second contradiction of reasoning, hence the interpretation does not hold. Moreover, on what grounds would those devas not experience premature death?