法苑珠林 8.16

8.16

如長阿含經云。過去九十一劫有佛出世名毘婆尸。人壽八萬歲。復過去三十一劫有佛出世名尸棄。人壽七萬歲。復過去三十一劫有佛出世名毘舍婆。人壽六萬歲。復過去賢劫中有佛出世名拘樓孫。人壽五萬歲。又賢劫中有佛出世名拘那含。人壽四萬歲。又賢劫中有佛出世名迦葉。人壽二萬歲。我今出世人壽百歲少出多減。依智度迦延論。據釋迦人壽一萬歲世時合出。為觀眾生。一萬歲已來無機可度。乃至百歲眾生見苦敦逼。劫欲將末。故出乎世。故論云。劫末佛興世。劫初轉輪王出。二不同如下輪王篇說。

As the *Dīrghāgama* says: Ninety-one kalpas ago, a buddha appeared in the world named Vipaśyin, when human lifespan was eighty thousand years. Further, thirty-one kalpas ago, a buddha appeared in the world named Śikhin, when human lifespan was seventy thousand years. Further, thirty-one kalpas ago, a buddha appeared in the world named Viśvabhū, when human lifespan was sixty thousand years. Further, in the past Bhadrakalpa, a buddha appeared in the world named Krakucchanda, when human lifespan was fifty thousand years. Also in the Bhadrakalpa, a buddha appeared in the world named Kanakamuni, when human lifespan was forty thousand years. Also in the Bhadrakalpa, a buddha appeared in the world named Kāśyapa, when human lifespan was twenty thousand years. Now I have appeared in the world when human lifespan is one hundred years, rarely longer and mostly shorter. According to the *Mahāprajñāpāramitā-śāstra* and the *Kātyāyanīputra-śāstra*, Śākyamuni was due to appear when human lifespan was ten thousand years, but observing sentient beings, from ten thousand years down there were no faculties ready to be saved; only when they reached one hundred years were sentient beings urgently pressed by suffering and the kalpa was approaching its decline, so he appeared in the world. Thus the treatise says: 'At the end of a kalpa, a buddha arises in the world; at the beginning of a kalpa, a cakravartin appears.' The two differ, as explained below in the section on the cakravartin.