瑜伽師地論略纂 11.21

11.21

論解第一、菩薩住天中，有三種事映彼天者：一、天壽量，謂彼天壽不依數量，有中夭故。今明菩薩盡天壽量，壽四千歲，故次上論言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，論言三事映彼天，第一、「天壽量」者，彼天皆盡壽，菩薩即不映奪彼天壽量，此文相違，故為文妨。言義妨者，經云菩薩下生，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，彼佛經相違；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？二、「天色」者，謂天身量及光明色，菩薩為勝也。三者、「名稱」者，菩薩名聞遍十方界，故名稱勝。

In the treatise's explanation of the first [aspect], the bodhisattva abiding in heaven, there are three things that outshine those devas. First, 'the lifespan of the devas': that is, the lifespan of those devas does not abide by a fixed measure, because there are premature deaths. Now it clarifies that the bodhisattva completes the full lifespan of the devas, living for four thousand years; thus, the treatise immediately above states that he abides having completed the lifespan of Tuṣita Heaven. Some say: all devas born there exhaust their lifespan of four thousand years. This is not so, [due to] first, contradiction with the text, and second, contradiction with reasoning. As for contradiction with the text: the treatise states that three things outshine those devas, the first being 'the lifespan of the devas'; if those devas all exhausted their lifespan, the bodhisattva would not outshine or surpass the lifespan of those devas. This contradicts the text, and hence is a contradiction with the text. As for contradiction with reasoning: the sūtra states that when the bodhisattva descends to be born, those devas all follow him down to take birth in Jambudvīpa. There are beings who have only just been born there; when the bodhisattva descends, not having reached four thousand years, they should not follow him in being born. If they do not follow him in being born, it contradicts that Buddha's sūtra; if one says they follow him, their descent to birth is then a premature death. This is the second contradiction with reasoning. Therefore, the [opposing] claim does not stand. Furthermore, by what reason would those devas not die prematurely? Second, 'heavenly form': that is, the bodhisattva is superior in the size of the heavenly body as well as the radiance and colour. Third, 'reputation': the bodhisattva's fame permeates the worlds of the ten directions; therefore, his reputation is superior.