T38n1773_彌勒上生經宗要
大正藏第 38 冊 No. 1773 彌勒上生經宗要
No. 1773 [cf. No. 452]
彌勒上生經宗要
釋元曉撰
將說此經。十門分別。初述大意。次辨宗致。三二藏是非。四三經同異。五生身處所。六出世時節。七二世有無。八三會增減。九發心久近。十證果前後。
第一述大意者。蓋聞彌勒菩薩之為人也。遠近莫量。深淺莫測。無始無終。非心非色。天地不能載其功。宇宙不能容其德。八聖未嘗窺其𨓍。七辨無足談其極。窈窈冥冥。非言非默者乎。然不周之山之高其跡可跋。朝夕之池之深其疆可涉。是知至人之玄。猶有可尋之跡。玄德之遼非無可□之行。今隨跡疆之近蹤。誠論始終之遠趣。言其始也。感慈定之光熾。發廣度之道心。浴八解之清流。息□覺之苑林。四等之情。等閏四生。三明之慧。明導三界。論其終也。度苦海於法云。發等覺于長夢。卻二障之重闇。照四智之明鏡。乘六通之實車。游八極之曠野。千應萬化之術事啻百億□□□。今此經者。斯乃略嘆至人垂天之妙跡。勸物修觀之真典也。彌勒菩薩者。此云慈氏覺士。賢劫千佛之內是其□□如來。弗沙佛時。無習慈定。熏修其心。遂成常性。從此已來。每稱慈氏。乃至成佛。猶立是名
【現代漢語翻譯】 現代漢語譯本： 《彌勒上生經宗要》
釋元曉 撰
將要解說這部經，分為十個方面來辨析。首先陳述經文的大意，其次辨明經文的宗旨意趣，第三辨別聲聞藏和菩薩藏的是非，第四辨別三種相關經典（指與彌勒相關的經典）的同異之處，第五說明彌勒菩薩往生之處，第六說明彌勒菩薩出世的時節，第七說明二世（指過去世和未來世）的有無問題，第八說明三次法會（彌勒下生后舉行的三次說法大會）的增減情況，第九說明發菩提心時間的久遠與否，第十說明證得果位的前後次第。
第一，陳述經文大意。大概聽聞彌勒菩薩這個人，他的境界深遠，無法衡量；他的境界深奧，無法測度。無始無終，非心非色。天地不能承載他的功德，宇宙不能容納他的德行。八地菩薩尚未能窺探他的堂奧，七種善辯也無法談論他的極致。深遠幽暗，非言語所能表達，也非沉默所能詮釋。然而，即使是不周山（Kailash）那樣的高山，其足跡尚可攀登；即使是朝夕之池那樣的深池，其邊界尚可涉足。由此可知，至人的玄妙，仍然有可以尋覓的軌跡；玄德的深遠，並非沒有可以傚法的行為。現在，我們追隨這些可以尋覓的足跡和可以涉足的邊界，誠懇地探討彌勒菩薩從開始到最終的深遠意趣。說到他的開始，是感應于慈定的光明熾盛，發起廣度眾生的菩提道心，沐浴於八解脫的清凈水流，安住在寂靜覺悟的苑林。四無量心（catvāri-apramāṇāni）的情懷，平等地潤澤四生（caturyoni）；三明（tisro vidyāḥ）的智慧，明亮地引導三界（trayo dhātavaḥ）。說到他的最終，是在法雲中度脫苦海，在長久的夢中發起等覺之心，去除二障（dve āvaraṇe）的重重黑暗，照亮四智（catvāri jñānāni）的明鏡，乘坐六神通（ṣaṭ abhijñāḥ）的真實之車，遊歷八極的廣闊原野。千變萬化的術事，何止百億之多。這部經，正是略微讚歎至人垂跡於世的妙跡，勸勉眾生修習觀行的真實經典。彌勒菩薩，在這裡被翻譯為慈氏覺士。在賢劫千佛（bhadrakalpikasahasrabuddha）之中，他是將要出現的如來。在弗沙佛（Puṣya Buddha）時期，他沒有修習其他禪定，只是熏修慈定，使慈心成為他的常性。從此以後，一直被稱為慈氏，乃至成佛，仍然沿用這個名稱。
【English Translation】 English version: The Main Points of the Maitreya's Rebirth in Tuṣita Sutra
Composed by Śramaṇa Yuanxiao
In explaining this sutra, I will distinguish it in ten aspects. First, I will state the general meaning of the sutra; second, I will clarify the purpose and intent of the sutra; third, I will distinguish the correctness of the Śrāvakayāna Piṭaka and the Bodhisattvayāna Piṭaka; fourth, I will distinguish the similarities and differences among the three related sutras (referring to the sutras related to Maitreya); fifth, I will explain the place where Maitreya Bodhisattva is reborn; sixth, I will explain the time when Maitreya Bodhisattva will appear in the world; seventh, I will explain the existence or non-existence of the two lifetimes (referring to the past and future lives); eighth, I will explain the increase or decrease of the three assemblies (the three Dharma assemblies held after Maitreya's descent); ninth, I will explain whether the time of generating Bodhicitta is long or short; tenth, I will explain the order of attaining the fruits of realization.
First, stating the general meaning of the sutra. Generally speaking, Maitreya Bodhisattva is immeasurable in his distance and unfathomable in his depth. He is without beginning and without end, neither mind nor matter. Heaven and earth cannot bear his merits, and the universe cannot contain his virtues. The Eight Saints have not yet glimpsed his inner sanctum, and the Seven Eloquences are insufficient to discuss his ultimate. He is profound and obscure, beyond words and silence. However, even Mount Sumeru (Sumeru) is high, its traces can be climbed; even the pool of morning and evening is deep, its boundaries can be crossed. From this, we know that the mystery of the Perfected One still has traces to be found, and the vastness of his profound virtue is not without actions to emulate. Now, we follow these accessible traces and boundaries, sincerely discussing the far-reaching interests of Maitreya Bodhisattva from beginning to end. Speaking of his beginning, it is to sense the light of the Samādhi of Loving-kindness (maitrī-samādhi), to generate the Bodhicitta (bodhicitta) of vast deliverance, to bathe in the pure stream of the Eight Liberations (aṣṭa vimokṣaḥ), and to dwell in the tranquil garden of enlightenment. The sentiment of the Four Immeasurables (catvāri-apramāṇāni) equally moistens the Four Births (caturyoni); the wisdom of the Three Clear Knowledges (tisro vidyāḥ) brightly guides the Three Realms (trayo dhātavaḥ). Speaking of his end, it is to cross the sea of suffering in the cloud of Dharma, to generate the mind of Equal Enlightenment in the long dream, to remove the heavy darkness of the Two Obscurations (dve āvaraṇe), to illuminate the bright mirror of the Four Wisdoms (catvāri jñānāni), to ride the real chariot of the Six Superknowledges (ṣaṭ abhijñāḥ), and to travel the vast wilderness of the Eight Extremes. The arts of thousands of transformations are more than hundreds of billions. This sutra is a brief praise of the wonderful traces of the Perfected One descending into the world, and an exhortation to beings to cultivate the true canon of contemplation. Maitreya Bodhisattva, here translated as the 'Enlightened One of Loving-kindness'. Among the Thousand Buddhas of the Auspicious Aeon (bhadrakalpikasahasrabuddha), he is the future Tathāgata. During the time of Puṣya Buddha, he did not practice other samādhis, but only cultivated the Samādhi of Loving-kindness, making loving-kindness his constant nature. From then on, he has always been called Maitreya, and even after becoming a Buddha, he will still use this name.
也。兜率陀者。譯言知足。欲界六天之中是其第四□□□□欲情重。上二浮逸心多。此第四天。欲輕逸少。非沈非浮。莫蕩于塵。故名知足。□受用具。不待營作。隨念自然。故名為天。菩薩從人昇天。故曰上生。行者靜慮思察名之為觀。聞金口。演玉句。澍法雨之沃閏。成佛種之華果。故言佛說。若人受持此經。觀察彼天。則能生妙樂之凈處。承慈氏之至人。登無退之聖階。謝有死之凡塵。舉是大意。以標題目。故言佛說觀彌勒菩薩上生兜率陀天經(云云)。
次第二明經宗致者。此經正以觀行因果而為其宗。令人生天。永無退轉。以為意致。所言觀者。有其二種。一觀彼天依報莊嚴。二觀菩薩正報殊勝。專念觀察故名三昧。而非修慧。唯在聞思。此但名為電光三昧。而無輕安。是欲界因也。所言行者。略有三種。一者聞大慈名。敬心悔前所作之罪。二者聞慈氏名。仰信此名所表之德。三者行於掃塔塗地香華供養等諸事業。如下文說。此觀此行。合為一根。所生之果。略有四種。一者牙莖離土之果。二者華葉蔭涼之果。三者妙華開敷之果。四者芳果成就之果。第一牙莖離土果者。伏滅前來所作眾罪。是因初行所得果也。第二華葉蔭涼果者。不墮三途邊地耶見。因第二行所得果也。第三妙華開敷果者。謂得兜率
【現代漢語翻譯】 現代漢語譯本： 『也』。兜率陀（Tushita）者，翻譯成現代漢語就是『知足』。在欲界六天之中，它是第四層天。因為下兩層天的眾生慾念深重，上面兩層天的眾生心浮氣躁，而這第四層天的眾生，慾望輕微，散逸較少，既不沉溺也不漂浮，不被塵世所迷惑，所以叫做『知足』。他們的受用之物，不需要經營勞作，隨心念自然而生，所以叫做『天』。菩薩從人間上升到天界，所以說『上生』。修行者通過靜慮思察，這叫做『觀』。聽聞佛的金口，宣講美妙的語句，降下法雨來滋潤，成就佛種的華果，所以說『佛說』。如果有人受持這部經，觀察兜率陀天，就能往生到美妙快樂的凈土，承接慈氏菩薩（Maitreya）的教誨，登上永不退轉的聖階，脫離有生有死的凡塵。以上是這部經的大意，用來作為標題，所以說《佛說觀彌勒菩薩上生兜率陀天經》。
其次，說明這部經的宗旨。這部經主要以觀行因果作為宗旨，使眾生往生到兜率陀天，永遠不會退轉，作為意趣。所說的『觀』，有兩種：一是觀察兜率陀天的依報莊嚴，二是觀察彌勒菩薩的正報殊勝。專心念誦觀察，所以叫做三昧（Samadhi），但不是修習智慧，只在于聽聞和思考。這隻能叫做電光三昧，而沒有輕安，是欲界的因。所說的『行』，大致有三種：一是聽聞大慈菩薩的名號，以恭敬心懺悔以前所造的罪業；二是聽聞慈氏菩薩的名號，仰慕相信這個名號所代表的功德；三是進行掃塔、塗地、香華供養等各種事業，如下文所說。這種觀和這種行，合為一體，所產生的果報，大致有四種：一是牙莖離土之果，二是華葉蔭涼之果，三是妙華開敷之果，四是芳果成就之果。第一種牙莖離土之果，是指伏滅以前所造的各種罪業，這是因為最初的修行所得的果報。第二種華葉蔭涼之果，是指不會墮入三惡道、邊地和邪見，這是因為第二種修行所得的果報。第三種妙華開敷之果，是指往生到兜率陀天。
【English Translation】 English version: 'Ye.' Tushita (兜率陀) which translates to 'contentment'. Among the six heavens of the desire realm, it is the fourth. Because the beings in the lower two heavens have heavy desires, and the beings in the upper two heavens are frivolous, while the beings in this fourth heaven have light desires and less dissipation, neither sinking nor floating, not being deluded by the dust of the world, so it is called 'contentment'. Their enjoyments do not require labor, but arise naturally with their thoughts, so it is called 'heaven'. The Bodhisattva ascends from the human realm to the heavens, so it is said 'ascends to be born'. Practitioners contemplate through quiet reflection, this is called 'contemplation'. Hearing the golden mouth of the Buddha, proclaiming wonderful sentences, raining down the Dharma rain to nourish, accomplishing the flowers and fruits of the Buddha-seed, so it is said 'Buddha speaks'. If someone receives and upholds this sutra, contemplates the Tushita Heaven, then they can be reborn in the pure land of wonderful joy, receive the teachings of Maitreya (慈氏菩薩), ascend to the holy stage of non-retrogression, and escape the mortal dust of birth and death. The above is the main idea of this sutra, used as the title, so it is said 'The Sutra Spoken by the Buddha on the Contemplation of the Bodhisattva Maitreya's Ascent to the Tushita Heaven'.
Secondly, explaining the purpose of this sutra. This sutra mainly takes the cause and effect of contemplation and practice as its purpose, enabling beings to be reborn in the Tushita Heaven and never regress, as its intention. The 'contemplation' that is spoken of has two types: one is to contemplate the adorned environment of the Tushita Heaven, and the other is to contemplate the supreme reward of Maitreya Bodhisattva. Concentrated recitation and contemplation, so it is called Samadhi (三昧), but it is not cultivating wisdom, only in hearing and thinking. This can only be called electric light Samadhi, and there is no ease, it is the cause of the desire realm. The 'practice' that is spoken of, roughly has three types: one is to hear the name of the Great Compassionate Bodhisattva, with reverence repent of the sins committed in the past; two is to hear the name of Maitreya Bodhisattva, admiring and believing in the merits represented by this name; three is to engage in various activities such as sweeping pagodas, painting the ground, and making offerings of incense and flowers, as described below. This contemplation and this practice, combined as one, the resulting fruits, roughly have four types: one is the fruit of the sprout and stem leaving the soil, two is the fruit of the shade of the flowers and leaves, three is the fruit of the wonderful flowers blooming, and four is the fruit of the fragrant fruit being accomplished. The first fruit of the sprout and stem leaving the soil refers to subduing and extinguishing the various sins committed in the past, this is the fruit obtained because of the initial practice. The second fruit of the shade of the flowers and leaves refers to not falling into the three evil paths, borderlands, and wrong views, this is the fruit obtained because of the second practice. The third fruit of the wonderful flowers blooming refers to being reborn in the Tushita Heaven.
依正妙報。因第三行之所得也。第四芳果成就果者。于無上道得不退轉。依前二觀之所得也。所以然者。觀察菩薩依正報故。生彼天時。親承聖導。永不退于阿耨菩提。故依二觀。得第四果。由聞慈氏之名。信其仁賢之德。遠離不聞賢聖名處。恒隨正見。成就眷屬。故依聞名。得第二果。餘二因果。相當可知。知是觀行因果成就。無上菩提自然而至。是謂上生之果之所致也。
次第三明二藏是非者。諸說不同。或有說者。此上生經是小乘教。聲聞藏攝。所以然者。說阿逸多具凡夫身未斷諸漏。又說彼果為十善報。以之故知非大乘教。或有說者。此經正是大乘之教。菩薩藏收。略以四文而證此義。一者智度論說。聲聞藏中。無菩薩眾。猶如川流不容大海。菩薩藏中。有菩薩眾及聲聞眾。猶如大海容於眾流。今此經中既有聲聞及菩薩眾。故知是大而非小也。金剛般若序中。雖無初菩薩眾。后流通分列菩薩眾。是故不應以彼作難。二者經下文中說牢度大神禮十方佛發弘誓願。故知是大而非小也。以小乘教中無十方佛故。三者下文說言。晝夜六時。常說不退轉地法輪之行。逕一時中。成就五百億天子令不退于阿耨菩提。此言實非小乘教所容。故知是大而非小也。四者聞說是經。他方來會十萬菩薩。得首楞嚴三昧。八萬億
【現代漢語翻譯】 現代漢語譯本： 依正妙報（指佛及佛土的莊嚴和功德），是修習第三行（指修行方法）所獲得的。第四芳果成就果（指最終的修行成果），即于無上道（指最高的覺悟之道）得不退轉（指永不退失已獲得的成就）。這是依前兩種觀行（指特定的修行方法）所獲得的。之所以如此，是因為觀察菩薩的依正報（指菩薩的莊嚴和功德），因此往生到兜率天時，能親自接受彌勒菩薩的教導，永遠不會從阿耨菩提（Anuttara-samyak-sambodhi，無上正等正覺）退轉。所以依靠兩種觀行，能獲得第四種果報。由於聽聞慈氏（Maitreya，彌勒菩薩的別稱）之名，相信他的仁慈賢能之德，遠離不聞賢聖之名的地方，恒常隨順正見，成就眷屬，所以依靠聽聞名號，能獲得第二種果報。其餘兩種因果，可以相應地理解。要知道這是觀行因果的成就，無上菩提自然而然就會到來。這就是往生兜率天的果報所導致的。 其次，第三點是辨明二藏（指聲聞藏和菩薩藏）的是非。各種說法不同。有人說，這部《上生經》（指《彌勒上生經》）是小乘教，屬於聲聞藏所攝。之所以這樣說，是因為經中說阿逸多（Ajita，彌勒菩薩的別稱）具有凡夫之身，尚未斷除各種煩惱。又說往生兜率天的果報是修十善業所獲得的。因此可知它不是大乘教。也有人說，這部經正是大乘之教，屬於菩薩藏所收錄。略舉四條理由來證明這個觀點。第一，《智度論》（Mahaprajnaparamita-sastra）中說，聲聞藏中沒有菩薩眾，就像河流不能容納大海。菩薩藏中有菩薩眾和聲聞眾，就像大海能容納各種河流。現在這部經中既有聲聞眾，也有菩薩眾，所以可知它是大乘而非小乘。在《金剛般若》（Vajracchedika Prajnaparamita Sutra）的序文中，雖然沒有最初的菩薩眾，但在後面的流通分中列舉了菩薩眾。所以不應該用這個來作為反駁的理由。第二，經文下文中說牢度大神（一個護法神的名字）禮敬十方佛，發廣大誓願。因此可知它是大乘而非小乘。因為小乘教中沒有十方佛。第三，下文說，晝夜六時，常說不退轉地法輪之行。經過一時的時間，成就五百億天子，使他們不退轉于阿訇菩提。這些話實在不是小乘教所能容納的。所以可知它是大乘而非小乘。第四，聽說這部經，從其他方來的十萬菩薩，得到首楞嚴三昧（Surangama Samadhi，一種深妙的禪定），八萬億
【English Translation】 English version: The wonderful rewards of Adhiṣṭhāna (the Buddha's land and its adornments) and the Proper Rewards (the Buddha's virtues) are obtained through the practice of the third act (referring to specific practices). The fourth, the Fruition of Perfected Fragrant Fruit (referring to the ultimate result of practice), is the attainment of non-retrogression in the Unsurpassed Path (Anuttara-samyak-sambodhi, the highest path of enlightenment). This is obtained through the previous two contemplations (referring to specific meditative practices). The reason for this is that by contemplating the Adhiṣṭhāna and Proper Rewards of the Bodhisattva, one is born in the Tuṣita Heaven and personally receives the guidance of Maitreya, never regressing from Anuttara-samyak-sambodhi. Therefore, relying on the two contemplations, one obtains the fourth result. Because one hears the name of Maitreya (the name of the Bodhisattva Maitreya), believes in his virtues of benevolence and wisdom, stays away from places where the names of the wise and holy are not heard, constantly follows right views, and perfects one's retinue, one obtains the second result by relying on hearing the name. The remaining two causes and effects can be understood accordingly. Know that this is the accomplishment of the cause and effect of contemplation and practice, and unsurpassed Bodhi will naturally arrive. This is what is brought about by the result of being born in the Tuṣita Heaven. Secondly, the third point is to clarify the right and wrong of the Two Treasuries (referring to the Śrāvakayāna and Bodhisattvayāna). There are various opinions. Some say that this Sutra of Maitreya's Rebirth (referring to the Maitreya Bodhisattva's Rebirth Sutra) is a teaching of the Śrāvakayāna, included in the Śrāvakapiṭaka. The reason for this is that the sutra says that Ajita (another name for Maitreya) has the body of an ordinary person and has not yet severed all defilements. It also says that the reward of being born in the Tuṣita Heaven is obtained by cultivating the ten wholesome deeds. Therefore, it can be known that it is not a teaching of the Mahāyāna. Others say that this sutra is precisely a teaching of the Mahāyāna, included in the Bodhisattvapiṭaka. Briefly, there are four reasons to prove this point. First, the Mahaprajnaparamita-sastra says that in the Śrāvakapiṭaka, there are no Bodhisattva assemblies, just as a river cannot contain the ocean. In the Bodhisattvapiṭaka, there are Bodhisattva assemblies and Śrāvaka assemblies, just as the ocean can contain all rivers. Now, in this sutra, there are both Śrāvaka assemblies and Bodhisattva assemblies, so it can be known that it is Mahāyāna and not Śrāvakayāna. In the introduction to the Vajracchedika Prajnaparamita Sutra, although there are no initial Bodhisattva assemblies, Bodhisattva assemblies are listed in the later distribution section. Therefore, one should not use this as a reason for refutation. Second, the sutra says later that the great spirit Laodu (the name of a Dharma protector) pays homage to the Buddhas of the ten directions and makes vast vows. Therefore, it can be known that it is Mahāyāna and not Śrāvakayāna. Because there are no Buddhas of the ten directions in the Śrāvakayāna. Third, the sutra says later that day and night, six times a day, it constantly speaks of the practice of the Dharma wheel of the non-retrogressive stage. In the space of one time period, it perfects five hundred billion devaputras, causing them not to regress from Anuttara-samyak-sambodhi. These words are truly not tolerated by the Śrāvakayāna. Therefore, it can be known that it is Mahāyāna and not Śrāvakayāna. Fourth, hearing this sutra, ten thousand Bodhisattvas from other directions attain the Surangama Samadhi (a profound state of samadhi), and eighty trillion
諸天發菩提心。準此得益菩薩行愿。故知所聞是大乘教也。評曰。此教通被大小根性。如言愛敬無上菩提心者欲為彌勒作弟子者。乃至廣說。故但小不容大。大能含小。故隨所宗。菩薩藏攝。所以後師所說是也。問若如后說。初所引文云何和會。解云。所言具凡夫身等者。是舉小乘所執釋作問。而答文言身圓光中有首楞嚴三昧波若波羅蜜字義炳然者。是表菩薩位登十地。以此三昧在彼地故。又言十善報應者。欲明菩薩十善之報。實遍十方。非直在此。但應物機。局示彼天。以之故言十善報應。由是道理。彌合大教。如下文言。若我住世。一小劫中。應說一生補處菩薩報應及十善果者。不能窮盡。故知非直十善果義說名報應。亦示以凈報應於物機。依如是義。故言報應。非直實報名十善果。由是不違大乘道理也。問此中菩薩依正莊嚴。為是萬行所感實報。為是隨機所應化相。若如前者。非凡所見。是報非應。若如後者。不遍十方。是應非報。云何得言菩薩報應。解云。彼一一相。皆有分齊。不壞分齊。各遍十方。遍十方邊。非凡所見。其分齊邊。是凡所睹。然分齊即遍。遍即分齊。無障無礙。無二無別。如是功德。無非實報。隨分所見。無非應化。由是道理。故說報應。就實而言。因具萬行。果圓萬德。但今局說在天報
【現代漢語翻譯】 諸天發菩提心（bodhicitta，覺悟之心）。依此可獲得菩薩行愿的利益。因此可知所聽聞的是大乘教義。評論說：此教義普遍適用於大小根性之人。例如，『愛敬無上菩提心』，『想要成為彌勒（Maitreya，未來佛）的弟子』等等，乃至廣泛地闡述。所以，小乘不能容納大乘，而大乘能夠包含小乘。因此，隨其所宗，都屬於菩薩藏所攝。所以後世的師父們也是這樣說的。問：如果像後面所說的那樣，那麼最初引用的經文該如何調和呢？解答說：所說的『具凡夫身』等等，是舉出小乘所執著的觀點來發問。而回答的經文說『身圓光中有首楞嚴三昧（Śūraṅgama Samādhi，勇健定）般若波羅蜜（Prajñāpāramitā，智慧到彼岸）字義炳然』，這是表明菩薩的果位已經登上十地。因為這種三昧存在於那個果位。又說『十善報應』，是想要說明菩薩十善的果報，實際上遍佈十方，並非僅僅在此處。只是應眾生的根機，區域性地示現在天界。因此才說十善報應。由於這個道理，彌合了大乘教義。如下文所說：『如果我住世一小劫（kalpa，時間單位）中，應說一生補處菩薩（ekajāti-pratibaddha-bodhisattva，候補佛）的報應以及十善果報，也不能窮盡。』因此可知，不僅僅是十善果的意義被稱為報應，也顯示了以清凈的果報應眾生的根機。依據這樣的意義，所以說報應，並非僅僅是實際名稱為十善果。因此不違背大乘的道理。問：此中菩薩的依報和正報的莊嚴，是萬行所感得的實報，還是隨機應化的示現？如果像前者那樣，就不是凡夫所能見到的，是果報而非應化。如果像後者那樣，就不能遍佈十方，是應化而非果報。怎麼能說是菩薩的報應呢？解答說：那每一個相，都有其分齊。不破壞分齊，各自遍佈十方。遍佈十方的部分，不是凡夫所能見到的。其分齊的部分，是凡夫所能看到的。然而分齊就是遍佈，遍佈就是分齊，沒有障礙，沒有隔閡，沒有二樣，沒有差別。這樣的功德，沒有不是實報的。隨其份量所見到的，沒有不是應化的。由於這個道理，所以說報應。就實報而言，是因為具足萬行，果報圓滿萬德。但現在侷限於說在天界的果報。
【English Translation】 The devas (celestial beings) generate bodhicitta (the mind of enlightenment). Based on this, one can obtain the benefits of the bodhisattva's (enlightenment being) practices and vows. Therefore, it can be known that what is heard is the Mahayana (Great Vehicle) teachings. It is commented that these teachings universally apply to beings of both small and great capacities. For example, 'loving and revering the unsurpassed bodhicitta', 'wanting to become a disciple of Maitreya (the future Buddha)', and so on, are extensively elaborated. Therefore, the Hinayana (Small Vehicle) cannot contain the Mahayana, while the Mahayana can contain the Hinayana. Thus, according to what one adheres to, it is included in the Bodhisattva-pitaka (Bodhisattva Collection). Therefore, later masters also say this. Question: If it is as stated later, how can the initially cited scripture be reconciled? Answer: What is said about 'possessing the body of an ordinary being', etc., is raising the views adhered to by the Hinayana as a question. And the answering scripture says, 'In the halo of the body, the meaning of the Śūraṅgama Samādhi (Heroic Progress Meditation) and Prajñāpāramitā (Perfection of Wisdom) is clearly evident,' which indicates that the bodhisattva's position has ascended to the ten bhumis (grounds). Because this samadhi (meditative absorption) exists in that ground. Furthermore, the 'retribution of the ten virtues' is intended to clarify that the bodhisattva's retribution for the ten virtues actually pervades the ten directions, not just here. It is only in response to the faculties of beings that it is partially manifested in the heavens. Therefore, it is said to be the retribution of the ten virtues. Due to this principle, the Mahayana teachings are reconciled. As the following text says, 'If I were to remain in the world for one small kalpa (aeon), I could not exhaustively describe the retribution of the ekajāti-pratibaddha-bodhisattva (one-lifetime-away bodhisattva) and the fruits of the ten virtues.' Therefore, it can be known that it is not only the meaning of the fruits of the ten virtues that is called retribution, but it also shows the pure retribution in response to the faculties of beings. According to this meaning, it is said to be retribution, not just the actual name of the fruits of the ten virtues. Therefore, it does not contradict the principles of the Mahayana. Question: Is the adornment of the bodhisattva's environment and body here the actual reward felt by the ten thousand practices, or is it a manifestation that responds to the occasion? If it is like the former, it is not seen by ordinary people, it is a reward and not a response. If it is like the latter, it does not pervade the ten directions, it is a response and not a reward. How can it be said to be the bodhisattva's retribution? Answer: Each of those aspects has its limits. Without destroying the limits, each pervades the ten directions. The part that pervades the ten directions is not seen by ordinary people. The part that has limits is what ordinary people can see. However, the limits are the pervasion, and the pervasion is the limits, without obstruction, without separation, without duality, without difference. Such merit is all actual reward. What is seen according to one's capacity is all manifestation. Due to this principle, it is said to be retribution. In terms of actual reward, it is because one is complete with ten thousand practices, and the fruit is complete with ten thousand virtues. But now it is limited to saying the reward in the heavens.
應。故說其因直取十善也。
次第四明三經同異者。上生下生及或佛經。相望略有三種同異。一所為同異。二所詮同異。三所攝同異。言所為同異者。修觀行也。有其三品。上品之人。或修觀佛三昧。或因懺悔行法。即于現身。得見彌勒。隨心優劣。見形大小。此如觀佛三昧海經及大方等陀羅尼經說也。中品之人。或修觀佛三昧。或因作諸凈業舍此身後。生兜率天。得見彌勒。至不退轉。是故上生經所說也。不品之人。修施戒等種種善業。依此發願。愿見彌勒。舍此身後。隨業受生。乃至彌勒成道之時。要見世尊三會得度。是如下產生佛經說。是即上生所為。為中品人。餘二經者。為下品人也。
第二所詮有同異者。上生所詮。是天報應菩薩功德。餘二經者。詮於人報成佛等相。此後二經。互有廣略。其所詮理。大意同也。
第三所攝有同異者。上生經者。菩薩藏攝。義如前說。餘二經者。聲聞藏收。所以然者。其成佛經。出長阿含。下生經文。深淺不異。又說成道。未明應現。依經得益。證小乘果。以之故知。非菩薩藏。然縫衣之時。短針為要。雖有長戟。而無所用。避雨之日。小蓋是用。普天雖覆。而無所救。是故不可以小為輕。隨其根性大小皆珍者也。
次第五明生身處所者。說處不
【現代漢語翻譯】 因此說，（往生兜率天的）原因是直接修持十善業。
接下來，第四點說明三部經的同異之處。《上生經》、《下生經》以及其他佛經，相互比較略有三種同異：一是所為的同異，二是所詮的同異，三是所攝的同異。所為的同異是指修觀行方面。有上、中、下三品。上品之人，或者修觀佛三昧（Samadhi，禪定），或者通過懺悔行法，就能在現世親眼見到彌勒（Maitreya，未來佛）。隨著心念的優劣，所見彌勒的形象大小也不同。這就像《觀佛三昧海經》和《大方等陀羅尼經》所說。中品之人，或者修觀佛三昧，或者因為做各種清凈的善業，捨棄此身後，往生兜率天（Tushita Heaven），得見彌勒，達到不退轉的境界。所以《上生經》所說，是為中品之人。下品之人，修佈施、持戒等種種善業，依此發願，愿見彌勒，捨棄此身後，隨業力受生，乃至彌勒成道之時，一定要見到世尊的三會說法而得度。這是《下產生佛經》所說。所以《上生經》所為，是為中品之人，其餘兩部經，是為下品之人。
第二，所詮釋的內容有同異。《上生經》所詮釋的是天上的果報和菩薩（Bodhisattva）的功德。其餘兩部經，詮釋的是人間的果報和成佛等相。后兩部經，內容詳略有所不同，但所詮釋的道理，大意是相同的。
第三，所攝藏的類別有同異。《上生經》屬於菩薩藏所攝，義理如前所述。其餘兩部經，屬於聲聞藏所收。之所以這樣說，是因為《成佛經》出自《長阿含經》，《下生經》的經文，深淺沒有差異。又說成道，沒有明確應化示現。依據經文得到利益，證得小乘果位。因此可知，不屬於菩薩藏。然而縫衣服的時候，短針是必要的。即使有長戟，也沒有用處。躲避下雨的時候，小傘是有用的。即使普天覆蓋，也沒有救助。所以不可以因為小而輕視。隨著眾生的根性大小，都應該珍視。
接下來，第五點說明彌勒化身之處所。經中說到的處所不一。
【English Translation】 Therefore, it is said that the reason (for being reborn in Tushita Heaven) is to directly cultivate the ten wholesome deeds.
Next, the fourth point clarifies the similarities and differences among the three sutras. The Upper Birth Sutra, the Lower Birth Sutra, and other Buddhist scriptures have roughly three kinds of similarities and differences when compared: first, the similarities and differences in purpose; second, the similarities and differences in what is explained; and third, the similarities and differences in what is included. The similarities and differences in purpose refer to the practice of contemplation. There are three levels: upper, middle, and lower. People of the upper level either cultivate the Buddha contemplation Samadhi (Samadhi, meditation), or through repentance and practice of Dharma, can see Maitreya (Maitreya, the future Buddha) in this very life. Depending on the quality of their minds, the size of the Maitreya they see will vary. This is as described in the Contemplation of Buddha Samadhi Sea Sutra and the Great Vaipulya Dharani Sutra. People of the middle level either cultivate the Buddha contemplation Samadhi, or because of doing various pure good deeds, after abandoning this life, are reborn in Tushita Heaven (Tushita Heaven), see Maitreya, and reach the state of non-retrogression. Therefore, what the Upper Birth Sutra describes is for people of the middle level. People of the lower level cultivate various good deeds such as giving and observing precepts, and based on this, make vows to see Maitreya. After abandoning this life, they are reborn according to their karma, and when Maitreya attains Buddhahood, they will definitely see the World Honored One's three Dharma assemblies and be liberated. This is what the Lower Birth and Buddhahood Sutra describes. Therefore, the purpose of the Upper Birth Sutra is for people of the middle level, while the other two sutras are for people of the lower level.
Second, there are similarities and differences in what is explained. The Upper Birth Sutra explains the heavenly rewards and the merits of Bodhisattvas (Bodhisattva). The other two sutras explain the human rewards and the aspects of attaining Buddhahood. The latter two sutras differ in detail, but the principles they explain are largely the same.
Third, there are similarities and differences in the category of collection. The Upper Birth Sutra is included in the Bodhisattva Pitaka, as explained earlier. The other two sutras are collected in the Sravaka Pitaka. The reason for this is that the Sutra on Attaining Buddhahood comes from the Long Agama Sutra, and the text of the Lower Birth Sutra does not differ in depth. It also speaks of attaining the Way, without clearly indicating manifestation. Gaining benefit from the sutra leads to the attainment of the Small Vehicle fruit. Therefore, it is known that it does not belong to the Bodhisattva Pitaka. However, when sewing clothes, a short needle is necessary. Even if there is a long spear, it is useless. When avoiding rain, a small umbrella is useful. Even if the whole sky is covered, it is of no help. Therefore, one should not despise something small. Depending on the capacity of beings, both large and small should be cherished.
Next, the fifth point explains the places where Maitreya manifests. The sutras mention different places.
同。華嚴經入法界品中。彌勒菩薩告善財童子言。我於此閻浮提南界摩離國內拘提聚落。婆羅門家種性中生。為欲滅彼憍慢心故。化度父母及親屬故。於此命終。生兜率天。為欲化度彼諸天故也。賢愚經第十二捲雲。爾時波羅奈王。名波羅度達。王有輔相。生一男兒。三十二相。眾好備滿。輔相增悅。即召相師。令占相之。因為立字。相師問言。自從生來有何異事。輔相答言。其母素性。不能良善。懷妊已來。悲矜苦厄。慈潤黎元。相師喜曰。此是兒志。因為立字。號曰彌勒。其兒殊稱。令土宣聞。國王聞之。懷懼言曰。今此小兒。名相顯美。儻有高德。必奪我位。寧其未長。當豫除滅。作是計已。即敕輔相。聞汝有子。容相有異。汝可將來。吾欲得見。其兒有舅。名婆婆梨。在波梨富羅國。為彼國師。於時輔相。憐哀其子。懼被其容。復作密計。密遣人乘。送與其舅。令彼長養乃至廣說。今此經言。波羅奈國劫波梨村波婆梨大婆羅門家本所生處。此三種說。云何相會。解云后二經文。文異意同。所以然者。賢愚經意。寄父表生。故言輔相生一男兒。此非的出其生之處。上生經文。的明生處。彼土之法。婦懷妊已。還本家產。本家在於劫波梨村。知此二經文不相違也。華嚴經意。別顯異處。大聖分身。隨機異見。處處
【現代漢語翻譯】 現代漢語譯本： 同《華嚴經·入法界品》中記載，彌勒菩薩告訴善財童子說：『我于這閻浮提（Jambudvipa，指我們所居住的這個世界）南方的摩離國（Moli）的拘提聚落（Koti），在婆羅門（Brahmana，印度教祭司階層）種姓的家庭中出生，爲了滅除他們的驕慢之心，化度我的父母和親屬，因此在這裡命終，往生到兜率天（Tusita Heaven），也是爲了化度那裡的諸天眾。』 《賢愚經》第十二卷記載：『當時波羅奈國（Varanasi）的國王，名叫波羅度達（Paradatta）。國王有一位輔相（大臣），生了一個男孩，具有三十二相（thirty-two major marks），各種美好的特徵都具備。輔相非常高興，就召來相師（fortune teller），讓他給孩子占卜相面，併爲孩子取名字。相師問道：『自從孩子出生以來，有什麼不同尋常的事情發生嗎？』輔相回答說：『他的母親一向性情不好，自從懷孕以來，變得悲憫那些受苦受難的人，慈愛地對待百姓。』相師高興地說：『這是孩子的志向啊！』因此為孩子取名為彌勒（Maitreya）。這個孩子的美名，傳遍了整個國家。國王聽說了這件事，心懷恐懼地說：『這個小兒，名相如此顯赫美好，如果他有高尚的德行，一定會奪取我的王位。不如趁他還沒有長大，就預先除掉他。』打定主意后，就命令輔相說：『聽說你生了一個兒子，容貌相貌與衆不同，你可以把他帶來，我想見見他。』這個孩子有個舅舅，名叫婆婆梨（Bhavaviri），在波梨富羅國（Paripura）擔任國師。當時輔相憐愛他的兒子，害怕他被國王所害，又想出一個秘密的計策，秘密地派人用車子把孩子送到他的舅舅那裡，讓他撫養長大……』（此處省略中間部分） 現在這部經書上說，（彌勒）出生在波羅奈國（Varanasi）的劫波梨村（Kappari）婆婆梨（Bhavaviri）大婆羅門（Brahmana）的家中。這三種說法，應該如何理解呢？解釋說，後面兩部經書的說法，文字不同，意思相同。為什麼這麼說呢？《賢愚經》的意思，是寄託在父親那裡表明出生，所以說輔相生了一個男孩，這並不是說他出生的地方。而《上生經》的經文，明確說明了出生的地方。按照那個地方的習俗，婦女懷孕后，會回到孃家生產。孃家就在劫波梨村。瞭解到這些，就知道這兩部經書的說法並不矛盾。《華嚴經》的意思，是分別顯示不同的地方，大聖（指佛或菩薩）分身，隨著機緣不同而顯現不同的景象，處處皆是如此。
【English Translation】 English version: Similarly, in the 『Entering the Dharma Realm』 chapter of the Avatamsaka Sutra (Hua Yan Jing), Bodhisattva Maitreya (Maitreya, the future Buddha) told Sudhana (Shancai Tongzi, a youth seeking enlightenment): 『I was born in the Koti (Koti, a settlement) village of Moli (Moli, a country) in the southern region of Jambudvipa (Jambudvipa, the continent where we live), into a Brahmana (Brahmana, the priestly caste in Hinduism) family, in order to extinguish their arrogance and to transform my parents and relatives. Therefore, I ended my life there and was reborn in the Tusita Heaven (Tusita Heaven, one of the six heavens of the desire realm), also to transform the devas (devas, gods) there.』 The twelfth volume of the Sutra of the Wise and Foolish (Xian Yu Jing) states: 『At that time, the king of Varanasi (Varanasi, a city in India), named Paradatta (Paradatta, a king's name), had a minister (minister). The minister had a son, who possessed the thirty-two major marks (thirty-two major marks, physical characteristics of a great being), and all kinds of beautiful features. The minister was very happy and summoned a fortune teller (fortune teller) to examine the child's face and give him a name. The fortune teller asked: 『Since the child was born, has anything unusual happened?』 The minister replied: 『His mother, who was usually not of good nature, has become compassionate towards those who suffer since she became pregnant, and treats the people with kindness.』 The fortune teller said happily: 『This is the child's aspiration!』 Therefore, he named the child Maitreya (Maitreya, meaning 'benevolence'). The child's good name spread throughout the country. When the king heard about this, he was afraid and said: 『This child's name and appearance are so prominent and beautiful. If he has noble virtues, he will surely seize my throne. It is better to eliminate him before he grows up.』 After making this decision, he ordered the minister: 『I heard that you have a son, whose appearance is extraordinary. You can bring him here, I want to see him.』 This child had an uncle, named Bhavaviri (Bhavaviri, a personal name), who was a national teacher in Paripura (Paripura, a country). At that time, the minister loved his son and feared that he would be harmed by the king, so he came up with a secret plan, secretly sending someone to take the child to his uncle in a carriage, so that he could raise him...』 (omitting the middle part) Now this sutra says that (Maitreya) was born in the Kappari (Kappari, a village) village of Varanasi (Varanasi, a city in India), in the house of the great Brahmana (Brahmana, a priestly caste) Bhavaviri (Bhavaviri, a personal name). How should these three statements be understood? The explanation is that the statements in the latter two sutras are different in wording but the same in meaning. Why is that? The meaning of the Sutra of the Wise and Foolish is to indicate birth by entrusting it to the father, so it says that the minister had a son, which does not mean that it was the place of his birth. The text of the Sutra of the Upper Birth clearly states the place of birth. According to the customs of that place, when a woman is pregnant, she returns to her parents' home to give birth. Her parents' home is in Kappari village. Knowing this, we know that the statements in these two sutras do not contradict each other. The meaning of the Avatamsaka Sutra is to separately show different places. The great sage (referring to the Buddha or Bodhisattva) manifests different bodies, appearing in different forms according to different opportunities, everywhere.
異生。不足致怪。由是道理不相違背也。
次第六明出世時節者。欲顯彌勒世尊何劫何節幾時出世。言何劫者。在第十劫。如藏論云。二十住劫中。有五佛出世故。前五劫中無佛出世。第六劫中拘留孫陀佛出世。第七劫中拘那含牟尼佛出世。第八劫中迦葉佛出世。第九劫中釋迦牟尼佛出世。第十劫中彌勒佛出世。后十住劫中亦無佛出世。乃至廣說。言何節者。劫減時出。如論說云。為劫上時諸佛出世。為于劫下。偈曰。成佛于劫下。減八萬至百。云何不于劫上時出。此時眾生難教厭離。從百歲至十。厭離心重。最應易生。何故不出於此時中。五濁熾盛故。又云人壽無量時。乃至八萬歲。輪王出世。不減八萬時。何以故。減八萬時。非此吉祥福樂品故。問依此論文。輪王與佛出世時異。云何輪王與佛同世。解云。輪王生時。未減八萬。末及始減。故得相值。如賢劫經言。稍增至六萬歲時。有轉輪王。輪王相次。經第七王時。人壽八萬四千歲。彌勒出興。大彌勒成佛經亦云八萬四千。阿含經及賢愚經中。止論八萬。俱舍論云。長極八萬。短至十歲。案云。言八萬者。舉其大數。不至九萬。故言極八。又佛出時。始減數十。大數未𨷂。所以猶言八萬四千。若依此經。六萬歲時。亦有輪王。如何論說不減八萬者。經說增
【現代漢語翻譯】 現代漢語譯本： 『異生』（異類眾生）。這不足為怪。因為這個道理並不相違背。
接下來詳細說明諸佛出世的時節。想要闡明彌勒世尊在哪個劫、哪個時節、什麼時候出世。所謂『哪個劫』，指的是第十劫。如《藏論》所說：『在二十住劫中，有五佛出世。』所以前五個劫中沒有佛出世。第六劫中拘留孫陀佛（Kakusandha Buddha）出世，第七劫中拘那含牟尼佛（Konagamana Buddha）出世，第八劫中迦葉佛（Kasyapa Buddha）出世，第九劫中釋迦牟尼佛（Sakyamuni Buddha）出世，第十劫中彌勒佛（Maitreya Buddha）出世。后十住劫中也沒有佛出世，乃至廣說。所謂『哪個時節』，指的是劫減的時候出世。如論中所說：『諸佛出世是在劫增的時候，還是在劫減的時候？』偈頌說：『成佛于劫下，減八萬至百。』為什麼不在劫增的時候出世呢？因為此時眾生難以教化，難以生起厭離心。從百歲到十歲，厭離心很重，最容易生起。為什麼不在這個時候出世呢？因為五濁（five defilements）熾盛的緣故。又說人壽無量的時候，乃至八萬歲的時候，轉輪王（Chakravartin）出世。不減到八萬歲的時候，是因為減到八萬歲的時候，不是吉祥福樂的品性。問：依照這篇論文，轉輪王與佛出世的時間不同，為什麼說轉輪王與佛在同一個時代呢？解釋說：轉輪王出生的時候，還沒有減到八萬歲，末期和開始減的時候，所以能夠相遇。如《賢劫經》所說：『稍微增加到六萬歲的時候，有轉輪王。』轉輪王相繼出現，到第七個轉輪王的時候，人壽八萬四千歲，彌勒出世。《大彌勒成佛經》也說八萬四千歲。《阿含經》和《賢愚經》中，只說八萬歲。《俱舍論》說：『壽命最長八萬歲，最短十歲。』案云：說八萬歲，是舉其大概的數字，不到九萬歲，所以說極八萬。而且佛出世的時候，才開始減少幾十年，大的數字還沒有改變，所以仍然說八萬四千歲。如果依照這部經，六萬歲的時候，也有轉輪王，為什麼論中說不減到八萬歲呢？經中說增加
【English Translation】 English version: 'Different beings' (beings of different kinds). This is not surprising, because this principle does not contradict each other.
Next, to explain in detail the times when Buddhas appear in the world. The intention is to clarify in which kalpa (aeon), at what time, and when Maitreya Buddha (Maitreya Buddha) will appear. What is meant by 'which kalpa' refers to the tenth kalpa. As stated in the Treatise on the Treasury : 'In the twenty dwelling kalpas, five Buddhas appear.' Therefore, no Buddhas appear in the first five kalpas. Kakusandha Buddha (Kakusandha Buddha) appears in the sixth kalpa, Konagamana Buddha (Konagamana Buddha) appears in the seventh kalpa, Kasyapa Buddha (Kasyapa Buddha) appears in the eighth kalpa, Sakyamuni Buddha (Sakyamuni Buddha) appears in the ninth kalpa, and Maitreya Buddha (Maitreya Buddha) appears in the tenth kalpa. No Buddhas appear in the last ten dwelling kalpas either, and so on. What is meant by 'what time' refers to the time when the kalpa is decreasing. As stated in the treatise: 'Do Buddhas appear when the kalpa is increasing, or when it is decreasing?' The verse says: 'Enlightenment is attained when the kalpa is decreasing, from eighty thousand to one hundred.' Why not appear when the kalpa is increasing? Because at this time, beings are difficult to teach and difficult to generate renunciation. From one hundred years to ten years, the mind of renunciation is very strong and most easily arises. Why not appear at this time? Because the five defilements (five defilements) are rampant. It is also said that when human life is immeasurable, even up to eighty thousand years, a Chakravartin (Chakravartin) appears. It is not until it decreases to eighty thousand years, because when it decreases to eighty thousand years, it is not a quality of auspiciousness and happiness. Question: According to this treatise, the times of appearance of the Chakravartin and the Buddha are different, so why is it said that the Chakravartin and the Buddha are in the same era? The explanation is: When the Chakravartin was born, it had not yet decreased to eighty thousand years, at the end and the beginning of the decrease, so they were able to meet. As stated in the Kalpa of Sages Sutra: 'When it slightly increases to sixty thousand years, there is a Chakravartin.' Chakravartins appear in succession, and by the time of the seventh Chakravartin, human life is eighty-four thousand years, and Maitreya appears. The Great Maitreya Attaining Buddhahood Sutra also says eighty-four thousand years. In the Agama Sutra and the Sutra of the Wise and Foolish, it only says eighty thousand years. The Abhidharma-kosa says: 'The longest lifespan is eighty thousand years, and the shortest is ten years.' According to the record: Saying eighty thousand years is to give a rough number, not reaching ninety thousand years, so it is said to be extremely eighty thousand. Moreover, when the Buddha appears, it has only just begun to decrease by a few decades, and the large number has not changed, so it is still said to be eighty-four thousand years. If according to this sutra, there are also Chakravartins at sixty thousand years, why does the treatise say that it does not decrease to eighty thousand years? The sutra says that it increases
時。論說減時。由是道理。不相違也。言幾時者。經論不同。賢劫經言。人壽二萬歲時。第六迦葉佛出世。人壽增減至千二百歲時。釋迦始上兜率天。于天四千歲。人間得五十六億七千七萬歲。人壽百年時。下閻浮提。雜心論云。彌勒菩薩。滅後生第四天。壽四千歲。一日一夜。當人間四百年。即準人間。合五十七億六百萬歲。然後下閻浮提。成等正覺。賢愚經云。五十六億七千萬歲。菩薩處胎經亦同此說。一切智光仙人經云。五十六億萬歲。今上生經亦同此說。定意經云。彌勒五億七十六萬歲作佛。案云。彼天四千歲。準人間歲數。得五萬七千六百之萬年。此是以萬為首。而數至於五萬七千六百。此中若依千萬為億。即為五十七億六百之萬歲。當於雜心之文。若依萬萬為億之數。即為五億七千六百之萬歲。近於定意經說。而言七十六萬歲者。算位誤取之耳。七千為七十。六百為六也。其餘三經。皆云五十餘億等者。並依千萬為億之數。而隨翻譯之家。頗有增減之云耳。天人歲數。相配如是。而於其中。多有妨難。何者。俱舍論說。如是此壽長遠究竟極此八十千歲。是時諸人安坐受樂無所馳求。壽八十千歲。住阿僧祇年。乃至眾生未造十惡。從起十惡集道時節。壽命因此十十歲減。度一百年。即減十歲。乃至廣說。今
【現代漢語翻譯】 現代漢語譯本 當時，關於時間長短的討論，從道理上講並沒有什麼矛盾之處。至於具體的時間，不同的經典說法不一。《賢劫經》中說，當人類壽命達到二萬歲時，第六尊佛迦葉佛（Kāśyapa Buddha）會出世。當人類壽命增減到一千二百歲時，釋迦牟尼佛（Śākyamuni Buddha）才上升到兜率天（Tuṣita Heaven）。在兜率天四千年，相當於人間五十六億七千七百萬年。當人類壽命達到一百歲時，彌勒佛（Maitreya）才會降生到閻浮提（Jambudvīpa）。《雜心論》中說，彌勒菩薩（Maitreya Bodhisattva）涅槃後會往生到第四天，壽命四千年。那裡的一天一夜，相當於人間四百年。這樣算下來，相當於人間五十七億零六百萬年，然後才會降生到閻浮提，成就正等正覺。《賢愚經》中說，是五十六億七千萬年。《菩薩處胎經》也持同樣的說法。《一切智光仙人經》中說，是五十六億萬年。《彌勒上生經》也持同樣的說法。《定意經》中說，彌勒佛五億零七十六萬歲時成佛。按照經文的說法，兜率天四千年，按照人間的歲數來算，是五萬七千六百萬年。這裡是以萬為單位，然後數到五萬七千六百。如果按照千萬為億來計算，就是五十七億零六百萬歲，與《雜心論》的說法相近。如果按照萬萬為億來計算，就是五億零七千六百萬歲，與《定意經》的說法相近。而說七十六萬歲，可能是計算錯誤。七千當作七十，六百當作六了。其餘三部經，都說是五十多億等，都是按照千萬為億來計算，並且隨著翻譯者的不同，說法上略有增減。天人的歲數，是這樣對應的。但是其中，有很多疑問。為什麼呢？《俱舍論》中說，這樣的壽命長遠，最終極長是八萬歲。那時的人們安坐享樂，沒有什麼需求。壽命八萬歲，住在阿僧祇（asaṃkhya）年。直到眾生開始造作十惡業，從開始造作十惡業的時候，壽命因此每過一百年就減少十歲，乃至廣泛地敘說。現在
【English Translation】 English version At that time, the discussions about the length of time did not contradict each other in principle. As for the specific time, different scriptures have different statements. The Bhadrakalpika-sūtra says that when the human lifespan reaches 20,000 years, the sixth Buddha, Kāśyapa Buddha, will appear in the world. When the human lifespan increases or decreases to 1,200 years, Śākyamuni Buddha will ascend to Tuṣita Heaven. Four thousand years in Tuṣita Heaven is equivalent to 5.677 billion years in the human world. When the human lifespan reaches 100 years, Maitreya will descend to Jambudvīpa. The Abhidharma-samuccaya says that after Maitreya Bodhisattva enters Nirvana, he will be reborn in the fourth heaven, with a lifespan of 4,000 years. One day and one night there is equivalent to 400 years in the human world. Calculated in this way, it is equivalent to 5.706 billion years in the human world, and then he will descend to Jambudvīpa and attain complete enlightenment. The Avadāna-sūtra says it is 5.67 billion years. The Bodhisattva-garbhāvakrānti-sūtra also holds the same view. The Sarva-buddha-viṣaya-jñānālokālokakara-sūtra says it is 5.6 billion years. The Maitreya-bodhisattva-paripṛcchā-sūtra also holds the same view. The Samādhi-nirdeśa-sūtra says that Maitreya will become a Buddha at the age of 500.076 million years. According to the sutra, 4,000 years in that heaven is equivalent to 57.6 million years in the human world. Here, 'ten thousand' is used as the unit, and then counted to 57,600. If calculated according to 'ten million' as 'one hundred million', it is 5.706 billion years, which is close to the statement in the Abhidharma-samuccaya. If calculated according to 'ten thousand ten thousands' as 'one hundred million', it is 500.076 million years, which is close to the statement in the Samādhi-nirdeśa-sūtra. As for saying 760,000 years, it may be a calculation error. 7,000 is taken as 70, and 600 is taken as 6. The other three sutras all say more than 5 billion, etc., all calculated according to 'ten million' as 'one hundred million', and there are slight increases or decreases in the statements depending on the translator. The ages of gods and humans correspond in this way. However, there are many questions in it. Why? The Abhidharmakośa says that such a lifespan is long, and the ultimate length is 80,000 years. At that time, people sit and enjoy themselves, and have no desires. With a lifespan of 80,000 years, they live in asaṃkhya years. Until sentient beings begin to create the ten non-virtuous actions, from the time they begin to create the ten non-virtuous actions, the lifespan decreases by ten years every hundred years, and so on extensively. Now
于彼天四千歲數。不滿人間阿僧祇年。況從百歲稍減至十。從十稍增至於八萬。乃至減時。準此而言。不得相當。是一難也。又依彌勒。百歲時上。至於八萬。減時下生。此于中劫。才過其半。若論釋迦。人壽千二百歲時上。稍減至十。增至八萬。還減至百。方乃下生。此過一劫。倍長於前。而於二處。齊言于天四千歲人間得五十餘億等。如是相違。是二難也。若言釋迦逕多死生。彌勒于彼逕少死生。非但受彼四千一生。故不違於半劫一劫者。即違經說一生補處。亦違五十餘億等文。是三難也。如是相違。云何和會。此中。真諦三藏解云。補處菩薩生於彼天。雖無中夭。受多死生。所以然者。一由旬城所有芥子。百年去一。乃至盡時。是一兵刀劫量。是即人間四百年。為彼一日一夜。一日一夜中。除四芥子。一月除百二十芥子。乃至四千年中。除五十七億六萬芥子。不過二三升。然釋迦菩薩下生之時。一由旬城芥子已盡。彌勒菩薩下生之時。彼城芥子除其半余。故知于彼逕多死生。而於剡浮。唯有一生。故說此為一生補處。三藏法師作如是通。若依此義。通余經論者。諸說五十餘億等文。直理當于彼天一生之數。不說上下之間唯有爾許之年。由是道理。故不相違也。若準論文。于彼天中。逕多死生。其有道理。如瑜伽
【現代漢語翻譯】 現代漢語譯本 在那天界，四千天歲的時間，還不足以構成人間的阿僧祇年（asaṃkhya kalpa，無數年）。更何況是從人壽百歲逐漸減少到十歲，又從十歲逐漸增加到八萬歲，乃至減少的時候，按照這個比例來計算，根本無法相當。這是第一個難題。 再者，依據彌勒（Maitreya，未來佛）的說法，人壽從百歲增加到八萬歲，然後減少的時候下生。這僅僅是中劫（antara-kalpa，小劫）才過了一半。如果按照釋迦（Śākya，釋迦牟尼佛）的說法，人壽從一千二百歲增加到八萬歲，然後減少到一百歲才下生。這超過了一個劫（kalpa，大劫），比前面長一倍。然而在兩處，都說在天界四千歲相當於人間五十餘億年等等，這樣就互相矛盾。這是第二個難題。 如果說釋迦經歷了多次生死，而彌勒在那邊經歷的生死較少，並非僅僅接受那四千歲的一生，所以不違背半劫或一劫的說法，那就違背了經典中說的一生補處（eka-jāti-pratibaddha，一生后即可成佛的菩薩），也違背了五十餘億年等等的說法。這是第三個難題。 像這樣互相矛盾，要如何調和呢？ 這裡，真諦三藏（Paramārtha，南朝梁代翻譯家）解釋說，補處菩薩生於彼天，雖然沒有中途夭折，但接受多次生死。之所以這樣說，是因為在一由旬（yojana，古印度長度單位）的城市裡，裝滿芥子，每百年取出一粒，直到取完為止，這是一兵刀劫（śastra-kalpa，刀兵災的劫）的量。這相當於人間四百年，是彼天的一日一夜。一日一夜中，除去四粒芥子，一月除去一百二十粒芥子，乃至四千年中，除去五十七億六萬粒芥子，也不過二三升。然而釋迦菩薩下生的時候，一由旬城市的芥子已經取完。彌勒菩薩下生的時候，那個城市的芥子還剩下一半。所以知道在那邊經歷多次生死，而在剡浮（Jambudvīpa，閻浮提，我們所居住的娑婆世界）只有一生。所以說這是「一生補處」。 三藏法師這樣解釋。如果依據這個意思，來解釋其他經論，那麼各種關於五十餘億年等等的說法，直接指的是彼天一生的數量，不是說上下之間只有那麼多年。因為這個道理，所以不互相矛盾。 如果按照論文，在那天界中，經歷多次生死，這是有道理的，如《瑜伽師地論》（Yogācārabhūmi-śāstra）。
【English Translation】 English version In that heaven, four thousand heavenly years are not enough to constitute an asaṃkhya kalpa (innumerable years) in the human realm. Moreover, considering the decrease from a human lifespan of one hundred years to ten years, and then the increase from ten years to eighty thousand years, and even during the decrease, calculating according to this proportion, it is simply impossible to be equivalent. This is the first difficulty. Furthermore, according to Maitreya (the future Buddha), the lifespan increases from one hundred years to eighty thousand years, and then he descends when it decreases. This is only halfway through the antara-kalpa (small kalpa). If according to Śākya (Śākyamuni Buddha), the lifespan increases from one thousand two hundred years to eighty thousand years, and then decreases to one hundred years before descending. This exceeds one kalpa (great kalpa), which is twice as long as the previous one. However, in both places, it is said that four thousand years in heaven are equivalent to more than fifty billion years in the human realm, etc., which contradicts each other. This is the second difficulty. If it is said that Śākya experienced many births and deaths, while Maitreya experienced fewer births and deaths there, not just accepting that one lifetime of four thousand years, so it does not contradict the statement of half a kalpa or one kalpa, then it contradicts the sutra's statement of eka-jāti-pratibaddha (a Bodhisattva who will become a Buddha after one more lifetime), and also contradicts the statement of more than fifty billion years, etc. This is the third difficulty. How can these contradictions be reconciled? Here, the Tripiṭaka Master Paramārtha (a translator in the Liang Dynasty of the Southern Dynasties) explains that the Bodhisattva destined to be the next Buddha, although not dying prematurely in that heaven, accepts multiple births and deaths. The reason for this is that in a city of one yojana (an ancient Indian unit of length), filled with mustard seeds, one seed is taken out every hundred years until they are all gone, which is the measure of a śastra-kalpa (a kalpa of warfare). This is equivalent to four hundred years in the human realm, which is one day and one night in that heaven. In one day and one night, four mustard seeds are removed; in one month, one hundred and twenty mustard seeds are removed; and in four thousand years, five billion and seventy-six million mustard seeds are removed, which is no more than two or three shēng (a unit of volume). However, when Śākya Bodhisattva descended, the mustard seeds in the city of one yojana had already been exhausted. When Maitreya Bodhisattva descends, half of the mustard seeds in that city remain. Therefore, it is known that he experiences multiple births and deaths there, but only one lifetime in Jambudvīpa (the world we live in). Therefore, it is said to be 'eka-jāti-pratibaddha'. The Tripiṭaka Master explains it this way. If according to this meaning, to explain other sutras and treatises, then the various statements about more than fifty billion years, etc., directly refer to the number of one lifetime in that heaven, not saying that there are only so many years between the upper and lower realms. Because of this reason, they do not contradict each other. If according to the treatise, in that heaven, experiencing multiple births and deaths, this is reasonable, as in the Yogācārabhūmi-śāstra.
論第四卷云。四大王眾天滿足壽量。是等活大那落迦一日一夜。則以此三十日為一月。十二月為一歲。彼壽五百歲。如是以三十三天壽量。成黑繩壽量。以時分天壽量。成眾合壽量。以知足天壽量。成號叫壽量。以樂化天壽量。成大號叫壽量。以他化自在天壽量。成燒熱壽量。應知亦爾。極燒熱大那落迦有情壽量半中劫。無間大那落迦壽一中劫。準此而言。彼知足天滿足壽量。是號叫大那落迦一日一夜。即以此三十日為一月。十二月為一歲。彼壽四千歲。如是大號叫壽量。燒熱壽量。轉倍於前。極熱半劫。無間一劫。亦轉倍之。然今彌勒菩薩。在知足天。逕半劫餘。釋迦菩薩。在於彼天。逕一劫餘。且經號叫一壽量時已逕彼天無數死生。況逕半劫及一劫乎。
次第七明二世有無者。慈氏出世在於賢劫。賢劫千佛。諸經同說。過去未來二劫之中千佛有無。經說不同。如觀藥王藥上經中。釋迦佛言。我昔于妙光佛末法中出家。聞是五十三佛名。以心喜故。後轉教人。乃至三千人同音讚歎。一心敬禮。即時超越無數億劫生死之罪。其初千人者。華光佛為首。下至毗舍。于莊嚴劫成佛。過去千佛是也。中千人者。拘留孫佛為首。下至樓至。于賢劫中次第成佛。后千人者。日光如來為首。下至須彌相佛。于星宿劫當得成佛
【現代漢語翻譯】 現代漢語譯本： 《論》第四卷說，四大王眾天（Catummaharajika-deva，四大天王所居住的天界）的眾生壽命圓滿。等活大地獄（Sañjīva-mahā-naraka，八熱地獄之一，眾生互相殘殺后復活再殺）的一日一夜，相當於他們的三十日，三十日為一月，十二月為一歲。他們的壽命是五百歲。同樣地，以三十三天（Trāyastriṃśa，忉利天，帝釋天所居住的天界）的壽命，構成黑繩地獄（Kālasūtra-naraka，八熱地獄之一，受黑繩捆綁切割之苦）的壽命；以時分天（Yāma，夜摩天，居住在須彌山頂之上的天界）的壽命，構成眾合地獄（Saṃghāta-naraka，八熱地獄之一，受群山壓迫之苦）的壽命；以知足天（Tuṣita，兜率天，彌勒菩薩現在居住的天界）的壽命，構成號叫地獄（Raurava-naraka，八熱地獄之一，因極度痛苦而號叫）的壽命；以樂化天（Nirmāṇarati，化樂天，能隨心所欲創造快樂的天界）的壽命，構成大號叫地獄（Mahāraurava-naraka，八熱地獄之一，比號叫地獄更痛苦）的壽命；以他化自在天（Paranirmita-vaśavartin，他化自在天，能利用他人創造的快樂的天界）的壽命，構成燒熱地獄（Tapana-naraka，八熱地獄之一，受燒烤之苦）的壽命。應該知道也是這樣。極燒熱大地獄（Pratāpana-mahā-naraka，八熱地獄之一，比燒熱地獄更痛苦）的眾生壽命是半個中劫（Antarakalpa，佛教時間單位），無間大地獄（Avīci-mahā-naraka，八熱地獄中最痛苦的地獄）的壽命是一個中劫。以此類推，知足天的眾生壽命圓滿，是號叫大地獄的一日一夜。即以三十日為一月，十二月為一歲。他們的壽命是四千歲。像這樣，大號叫地獄的壽命，燒熱地獄的壽命，都比前面增加一倍。極熱地獄是半劫，無間地獄是一劫，也增加一倍。然而現在彌勒菩薩，在知足天，已經過了半劫多。釋迦菩薩，在於彼天，已經過了一劫多。且經過號叫地獄一個壽命的時間，已經在彼天經歷了無數次的生死，何況是經過半劫及一劫呢？
其次，爲了明確說明二世（過去世和未來世）的有無，慈氏（Maitreya，彌勒菩薩的姓氏）出世是在賢劫（Bhadrakalpa，現在所處的劫，有千佛出世）。賢劫有千佛出世，諸經都這樣說。過去和未來二劫之中是否有千佛出世，經中的說法不同。如《觀藥王藥上經》中，釋迦佛說，我過去在妙光佛（Ratna-rasmi-prabha，過去佛名）末法時期出家，聽到這五十三佛（Buddhānāmāni，五十三佛的名號）的名號，因為內心歡喜的緣故，後來轉教他人，乃至三千人同聲讚歎，一心敬禮，即時超越無數億劫生死之罪。其中最初的一千人，華光佛（Puṣpa-rasmi，過去佛名）為首，下至毗舍（Viśva-bhū，過去佛名），在莊嚴劫（Vyūha-kalpa，過去劫名）成佛，是過去的千佛。中間的一千人，拘留孫佛（Krakucchanda，現在賢劫的過去佛）為首，下至樓至（Rucin，現在賢劫的未來佛），在賢劫中次第成佛。後面的一千人，日光如來（Sūrya-rasmi，未來佛名）為首，下至須彌相佛（Sumeru-ketu，未來佛名），在星宿劫（Nakṣatra-kalpa，未來劫名）應當成佛。
【English Translation】 English version: The fourth volume of the 'Treatise' states: The beings of the Catummaharajika-deva (Heaven of the Four Great Kings) have a fulfilled lifespan. One day and night in the Sañjīva-mahā-naraka (Hell of Revival, one of the eight hot hells, where beings kill each other and are revived to be killed again) is equivalent to thirty days for them, thirty days make a month, and twelve months make a year. Their lifespan is five hundred years. Similarly, the lifespan of the Trāyastriṃśa (Heaven of Thirty-three, where Indra resides) constitutes the lifespan of the Kālasūtra-naraka (Hell of Black Ropes, one of the eight hot hells, where beings are bound and cut with black ropes); the lifespan of the Yāma (Heaven of Time, residing above Mount Sumeru) constitutes the lifespan of the Saṃghāta-naraka (Hell of Crushing, one of the eight hot hells, where beings are crushed by mountains); the lifespan of the Tuṣita (Heaven of Contentment, where Maitreya Bodhisattva currently resides) constitutes the lifespan of the Raurava-naraka (Hell of Screaming, one of the eight hot hells, where beings scream in extreme pain); the lifespan of the Nirmāṇarati (Heaven of Enjoying Creation, where beings can create happiness at will) constitutes the lifespan of the Mahāraurava-naraka (Great Hell of Screaming, one of the eight hot hells, more painful than the Hell of Screaming); the lifespan of the Paranirmita-vaśavartin (Heaven of Controlling Others' Creations, where beings utilize happiness created by others) constitutes the lifespan of the Tapana-naraka (Hell of Burning, one of the eight hot hells, where beings suffer from burning). It should be known that it is also like this. The lifespan of beings in the Pratāpana-mahā-naraka (Great Hell of Extreme Burning, one of the eight hot hells, more painful than the Hell of Burning) is half an Antarakalpa (intermediate kalpa, a Buddhist unit of time), and the lifespan of the Avīci-mahā-naraka (Hell of Uninterrupted Suffering, the most painful of the eight hot hells) is one Antarakalpa. By analogy, the fulfilled lifespan of beings in the Tuṣita Heaven is one day and night in the Raurava-naraka. That is, thirty days make a month, and twelve months make a year. Their lifespan is four thousand years. Like this, the lifespan of the Mahāraurava-naraka, and the lifespan of the Tapana-naraka, are doubled from the previous ones. The Hell of Extreme Burning is half a kalpa, and the Hell of Uninterrupted Suffering is one kalpa, also doubled. However, now Maitreya Bodhisattva, in the Tuṣita Heaven, has already passed more than half a kalpa. Shakyamuni Bodhisattva, in that heaven, has already passed more than one kalpa. Moreover, having passed the time of one lifespan in the Raurava-naraka, he has already experienced countless births and deaths in that heaven, let alone having passed half a kalpa and one kalpa?
Secondly, in order to clearly explain the existence or non-existence of the two worlds (past and future lives), Maitreya's (family name of Maitreya Bodhisattva) appearance is in the Bhadrakalpa (Fortunate Kalpa, the current kalpa, where a thousand Buddhas appear). The Bhadrakalpa has a thousand Buddhas appearing, as stated in various sutras. Whether there are a thousand Buddhas appearing in the past and future two kalpas is stated differently in the sutras. As in the 'Sutra of Observing King Medicine and Superior Medicine,' Shakyamuni Buddha said, 'In the Dharma-ending age of Ratna-rasmi-prabha (name of a past Buddha), I renounced the world, heard the names of these fifty-three Buddhas (Buddhānāmāni, names of the fifty-three Buddhas), and because of the joy in my heart, I later taught others, and even three thousand people praised in unison and paid homage with one mind, immediately transcending the sins of countless billions of kalpas of birth and death.' Among them, the first thousand people, led by Puṣpa-rasmi (name of a past Buddha), down to Viśva-bhū (name of a past Buddha), attained Buddhahood in the Vyūha-kalpa (name of a past kalpa), these are the past thousand Buddhas. The middle thousand people, led by Krakucchanda (past Buddha of the current Bhadrakalpa), down to Rucin (future Buddha of the current Bhadrakalpa), will attain Buddhahood in the Bhadrakalpa in sequence. The last thousand people, led by Sūrya-rasmi (name of a future Buddha), down to Sumeru-ketu (name of a future Buddha), will attain Buddhahood in the Nakṣatra-kalpa (name of a future kalpa).
。依此經文。三世有千佛也。大智度論第九捲雲。前九十劫有三佛。后一劫有千佛。九十劫初劫有毗婆尸佛。第三十劫中有二佛。一名尸棄。二名鞞怒婆附。第九十一劫初有四佛。一名迦羅鳩餐陀。二名迦那含牟尼佛。三名迦葉佛。四名釋迦牟尼。賢劫經言。從拘留秦佛。至九百九十九佛。共出前半劫。後有樓至佛。獨用半劫。樓至滅后。更六十二劫。空過無佛。過爾有一佛興。號曰凈光稱王。壽十小劫。過此佛后。復三百劫。亦空過無佛。依此經論。去來二劫應無千佛。云何和會。解云。有無二說。皆實不虛。所以然者。隨機見聞。有無不定。故說有無。皆不相妨。問。賢劫之量。以何為限。樓至如來獨用半劫。為一相續。故是一壽為多。過去故為多壽。解云。金剛力士經言。昔有轉輪聖王。千子發心。愿求作佛。王欲試其誰先得佛。於是取千籌。以香湯洗之。令千子取。得第一者。最初成佛。如是至九百九十九佛。最後一子。為第千佛。諸兄譏言。我等成佛化人已盡。汝後作佛。何所度邪。於是小子聞此悲泣。后復思惟。世界無邊。眾生不盡。我今發願。愿我後作佛時。壽命與諸兄等。所度眾生。其數亦同。於是地動。佛與其記。是因緣故。獨用半劫。以啼泣故。名啼泣佛。於是諸兄即愿作金剛神護樓至佛。賢劫
【現代漢語翻譯】 現代漢語譯本 依據這部經文，過去、現在、未來三世各有千佛出世。《大智度論》第九卷說，在過去九十劫中有三佛，之後的一劫中有千佛。九十劫的最初一劫有毗婆尸佛（Vipasyin Buddha，過去七佛之一）。第三十劫中有二佛，一名尸棄（Sikhin），二名鞞怒婆附（Visvabhu）。第九十一劫的最初有四佛，一名迦羅鳩餐陀（Krakucchanda，過去七佛之一），二名迦那含牟尼佛（Kanakamuni，過去七佛之一），三名迦葉佛（Kasyapa，過去七佛之一），四名釋迦牟尼（Sakyamuni，現在佛）。《賢劫經》說，從拘留秦佛（Krakucchanda，過去七佛之一）到第九百九十九佛，共同用去前半劫，之後有樓至佛（Rucika Buddha），獨自用去後半劫。樓至佛滅度后，又有六十二劫空過，沒有佛出世。過了這段時間，有一佛出世，名為凈光稱王（Pure Radiance King），壽命十小劫。過了這位佛之後，又空過了三千劫，也沒有佛出世。依據這部經和論典，過去和未來二劫應該沒有千佛，如何調和這個矛盾呢？解釋說，有和無兩種說法，都真實不虛。之所以這樣說，是因為隨著眾生的根機和見聞，佛的有無是不定的，所以說有和無，都不互相妨礙。 問：賢劫的量，以什麼為限？樓至如來獨自用去半劫，作為一種相續，所以是一壽為多，過去所以為多壽。解說：在《金剛力士經》中說，過去有一位轉輪聖王，他的千個兒子發心，愿求作佛。國王想測試他們誰先成佛，於是取來一千根籌，用香湯洗凈，讓千個兒子取籌。得到第一根籌的，最初成佛。像這樣直到第九百九十九佛。最後一個兒子，將成為第一千佛。諸位兄長譏笑他說：『我們成佛度化眾生已經完畢，你之後成佛，還能度化誰呢？』於是這個小子聽到這些話后悲泣。後來又思惟，世界無邊，眾生不盡，我現在發願，愿我之後作佛時，壽命與諸位兄長相等，所度化的眾生，其數量也相同。』於是大地震動，佛為他授記。因為這個因緣，他獨自用去半劫。因為啼哭的緣故，名為啼泣佛。於是諸位兄長就發願作金剛神，護衛樓至佛。賢劫
【English Translation】 English version According to this scripture, there are a thousand Buddhas in each of the three periods of time: past, present, and future. The ninth volume of the Mahaprajnaparamita Sastra states that there were three Buddhas in the past ninety kalpas, and a thousand Buddhas in the subsequent kalpa. In the very first kalpa of the ninety kalpas, there was Vipasyin Buddha (Vipasyin Buddha, one of the Seven Buddhas of Antiquity). In the thirtieth kalpa, there were two Buddhas, named Sikhin and Visvabhu respectively. At the beginning of the ninety-first kalpa, there were four Buddhas, named Krakucchanda (Krakucchanda, one of the Seven Buddhas of Antiquity), Kanakamuni (Kanakamuni, one of the Seven Buddhas of Antiquity), Kasyapa (Kasyapa, one of the Seven Buddhas of Antiquity), and Sakyamuni (Sakyamuni, the present Buddha). The Bhadrakalpika Sutra says that from Krakucchanda Buddha to the nine hundred and ninety-ninth Buddha, they jointly used the first half of the kalpa, and then Rucika Buddha (Rucika Buddha) alone used the second half of the kalpa. After Rucika Buddha passed away, another sixty-two kalpas passed in vain without a Buddha appearing. After this period, a Buddha appeared, named Pure Radiance King, with a lifespan of ten small kalpas. After this Buddha, another three thousand kalpas passed in vain without a Buddha appearing. According to this scripture and treatise, there should not be a thousand Buddhas in the past and future two kalpas, how to reconcile this contradiction? The explanation is that both the statements of existence and non-existence are true and not false. The reason for this is that depending on the faculties and perceptions of sentient beings, the existence or non-existence of Buddhas is uncertain, so saying existence and non-existence do not contradict each other. Question: What is the limit of the measure of the Bhadrakalpa? The Tathagata Rucika alone used half a kalpa, as a kind of continuity, so one lifespan is considered many, and the past is considered many lifespans. Explanation: In the Vajra Power Scripture, it is said that in the past there was a Chakravartin King, whose thousand sons made a vow to seek Buddhahood. The king wanted to test who would become a Buddha first, so he took a thousand counters, washed them with fragrant water, and let the thousand sons take the counters. The one who got the first counter would become a Buddha first. This continued until the nine hundred and ninety-ninth Buddha. The last son will become the one thousandth Buddha. The brothers ridiculed him, saying, 'We have already completed becoming Buddhas and transforming sentient beings, who can you transform after you become a Buddha?' Then this young man wept upon hearing these words. Later, he thought, 'The world is boundless, and sentient beings are endless. I now make a vow that when I become a Buddha in the future, my lifespan will be equal to that of my brothers, and the number of sentient beings I transform will also be the same.' Then the earth shook, and the Buddha prophesied for him. Because of this cause, he alone used half a kalpa. Because of his weeping, he is named the Weeping Buddha. Then the brothers vowed to become Vajra Gods to protect Rucika Buddha. Bhadrakalpa
經中亦同此說。依此經文。一壽之量。等諸兄等。言一壽者。數多為一。一本所垂一名出故。賢劫量者。相傳說言。六十四劫為一大劫。名賢劫等。所以然者。火水風劫一週轉訖。合六十四。以此為限也。
次第八三會增減者。然通論一化說法之會。有無數會。何得唯云而說三會。度爾許者準度前佛所遺弟子。通論諸佛度先所遺。此亦未必唯在三會。或一二會。度先所遺。或有四五乃至十會。然今釋迦彌勒二佛。齊有三會度先弟子。但其所度有多小耳。如菩薩處胎經。佛語彌勒言。汝生快樂國。不如我累苦。汝說法甚易。我說法甚難。初說九十六億。二說九十四億。三說九十二億。我初說十二。二說二十四。三說三十六。汝所說三人。是吾先所化。九十六億人。受持五戒者。九十四億人。受持三歸者。九十二億人。一稱南無佛者。汝父梵摩凈將八萬四千。非我先所化。是汝所開度。乃至廣說。案云。三會唯度小乘弟子。以皆證得阿羅漢果故。若論大乘根性之人。令得無生忍等果者。無非先佛之所化度。故無限於三四會等。于中委悉文處當說也。
次第九明發心久近者。佛本行經第一卷云。昔有如來。號曰善恩。彌勒菩薩。于彼佛所。最初發心。彌勒菩薩。在於我前。四十餘劫。發菩提心。然後我發道心。
【現代漢語翻譯】 現代漢語譯本： 經文中也同樣這樣說。依照這部經文，一壽的量，和諸位一樣，說『一壽』，是多數合為一個。一本所垂，一名出現的原因。賢劫的量，相傳的說法是，六十四劫為一個大劫，名為賢劫等。之所以這樣說，是因為火、水、風劫一週運轉完畢，合起來是六十四，以此作為界限。 次第八三會增減，是說通常來說，一化說法的大會，有無數次。為什麼只說三會呢？度化那麼多人，是依照度化先前佛所遺留的弟子。通論諸佛度化先前所遺留的弟子，也未必只在三會。或者一兩次會，度化先前遺留的弟子。或者有四五次乃至十次會。然而現在釋迦牟尼佛（釋迦，Sakyamuni，能仁寂默；牟尼，名稱；佛，buddha，覺者）和彌勒佛（彌勒，Maitreya，慈氏）兩位佛，都有三會度化先前的弟子，只是他們所度化的人數有多有少罷了。如《菩薩處胎經》所說，佛告訴彌勒說：『你生在快樂國，不如我累積苦行。你說法很容易，我說法很困難。』最初說九十六億人，第二次說九十四億人，第三次說九十二億人。我最初說十二人，第二次說二十四人，第三次說三十六人。你所說的三人，是我先前所度化。九十六億人，受持五戒（五戒，pañca-śīlāni，不殺生、不偷盜、不邪淫、不妄語、不飲酒）的人；九十四億人，受持三歸（三歸，tri-śaraṇa，皈依佛、皈依法、皈依僧）的人；九十二億人，一稱『南無佛（南無佛，Namo Buddhaya，皈依佛陀）』的人。你的父親梵摩凈（梵摩凈，Brahmā-viśuddha，清凈的梵天）將八萬四千人帶來，不是我先前所度化，而是你所開導度化的。』乃至廣說。按道理說，三會只度化小乘（小乘，Hinayana，聲聞乘）弟子，因為他們都證得了阿羅漢果（阿羅漢，Arhat，應供）。如果說大乘（大乘，Mahayana，菩薩乘）根性的人，令他們得到無生法忍（無生法忍，anutpattika-dharma-kṣānti，對諸法不生不滅的真理的證悟）等果位，沒有不是先前佛所度化的，所以不限於三四次會等。其中的詳細情況，在後面的經文中會說到。 其次第九，說明發心時間的長短。佛本行經第一卷說，過去有如來，名為善恩（善恩，Śubhakara，善的恩惠）。彌勒菩薩，在那位佛所，最初發心。彌勒菩薩，在我之前，四十多劫，發菩提心（菩提心，bodhicitta，覺悟之心），然後我才發道心。
【English Translation】 English version: The sutras also say the same. According to this sutra, the measure of one lifespan is like that of you all. Saying 'one lifespan' means that many are combined into one. The reason why one name appears in one volume. The measure of the Bhadrakalpa (Bhadrakalpa, the Fortunate Aeon) is traditionally said to be sixty-four kalpas (kalpa, an aeon) as one great kalpa, called Bhadrakalpa and so on. The reason for this is that the fire, water, and wind kalpas complete one cycle, totaling sixty-four, which is used as the limit. The decreasing of the three assemblies in the eighth sequence refers to the fact that, generally speaking, there are countless assemblies in one transformation of Dharma teaching. Why only speak of three assemblies? The salvation of so many people is based on the salvation of the disciples left by the previous Buddhas. Generally speaking, the Buddhas save the disciples left by the previous Buddhas, but it is not necessarily limited to three assemblies. Or one or two assemblies save the disciples left behind. Or there may be four, five, or even ten assemblies. However, now both Sakyamuni Buddha (Sakyamuni, the able and silent one; Muni, name; Buddha, the awakened one) and Maitreya Buddha (Maitreya, the benevolent one) have three assemblies to save their former disciples, but the number of people they save varies. As stated in the 'Sutra on the Embryo of the Bodhisattva', the Buddha told Maitreya: 'You are born in a happy land, not like my accumulation of suffering practices. Your Dharma teaching is very easy, my Dharma teaching is very difficult.' Initially, you will speak to ninety-six billion people, the second time to ninety-four billion people, and the third time to ninety-two billion people. I initially spoke to twelve people, the second time to twenty-four people, and the third time to thirty-six people. The three people you speak of were previously transformed by me. Ninety-six billion people uphold the five precepts (pañca-śīlāni, not killing, not stealing, not committing adultery, not lying, not drinking); ninety-four billion people uphold the three refuges (tri-śaraṇa, refuge in the Buddha, refuge in the Dharma, refuge in the Sangha); ninety-two billion people utter 'Namo Buddhaya (Namo Buddhaya, Homage to the Buddha)' once. Your father, Brahma-visuddha (Brahmā-viśuddha, pure Brahma), brought eighty-four thousand people, who were not previously transformed by me, but were enlightened and saved by you.' And so on. According to reason, the three assemblies only save the Hinayana (Hinayana, the Vehicle of the Hearers) disciples, because they have all attained the Arhat fruit (Arhat, worthy one). If we talk about people with Mahayana (Mahayana, the Bodhisattva Vehicle) roots, who attain the fruit of non-origination forbearance (anutpattika-dharma-kṣānti, the realization of the truth that all dharmas neither arise nor cease), none of them were not previously transformed by the Buddhas, so it is not limited to three or four assemblies, etc. The details will be discussed in the following sutras. Secondly, the ninth point explains the length of time since the initial aspiration. The first volume of the 'Buddha's Fundamental Conduct Sutra' says that in the past there was a Tathagata (Tathagata, Thus Gone One) named Subhakara (Śubhakara, good grace). Maitreya Bodhisattva, at that Buddha's place, initially made the aspiration. Maitreya Bodhisattva, forty kalpas before me, made the aspiration for Bodhicitta (bodhicitta, the mind of enlightenment), and then I made the aspiration for the Path.
昔有佛名示海幢如來。我于彼佛國。作轉輪王。名曰牢□。弓初發道心。智度論第二十四卷云。釋迦牟尼佛。與彌勒等諸菩薩。同時發心。精進力故。超越九劫。案云。釋迦彌勒各有眾多。同時前後。皆無妨也。問論說釋迦所超九劫。為是大劫。為是小劫。若是大劫。同劫成佛。何得言超。若是小劫。在前一劫。云何超九。若言釋迦應在彌勒之後九劫成佛。而今同在一劫成道。所以得言超九劫者。云何而言同時發心。解云。此中所超。準是大劫所以然者。言超劫者。非就實行。但依獲準。示其超耳。謂三僧祇已滿之後。修相好業。應逕百劫。而於九十一劫。修滿故。言超九也。論說第九十一劫中千佛出世故知其九亦是大劫。然此二菩薩同時所發。是不定心。若論決定發心之時。彌勒發心九劫已后。釋迦乃發決定之心。故應在後九劫成道。而今超九。同在一劫。此論約彼最初發心。故言同時發心之耳。由是道理不相違背也。余處所說超十二劫。準此應知也。
次第十明證果前後者。如十住結結經云。彌勒菩薩方習菩薩行乎。莫造斯觀。所以者何。慈氏積行恒沙數劫。先以誓願成等正覺。吾方習行而在其後。案此而言。彌勒之本在先證果。然釋迦證果經說不同。如因果經言。善慧菩薩。功行成滿。位登十地。在一生
【現代漢語翻譯】 現代漢語譯本： 過去有一尊佛，名為示海幢如來（過去佛名）。我在那位佛的國度里，做轉輪王，名叫牢□（轉輪王名）。我最初發起道心。《智度論》第二十四卷說，釋迦牟尼佛（現世佛）與彌勒（未來佛）等諸菩薩，同時發心。因為精進力的緣故，超越了九劫。按照這個說法，釋迦和彌勒各有眾多，同時或前後，都沒有妨礙。有人問：論中說的釋迦所超越的九劫，是大劫還是小劫？如果是大劫，同在一劫成佛，怎麼能說超越？如果是小劫，在前一劫，怎麼能超越九劫？如果說釋迦應該在彌勒之後九劫成佛，而現在同在一劫成道，所以說超越九劫，這是什麼原因？解釋說：這裡所說的超越，按照推斷是大劫。之所以這樣說，是因為說超越劫數，不是就實際修行而言，只是依據獲得準許，顯示他的超越而已。意思是說，在三個阿僧祇劫已經圓滿之後，修習相好之業，應該經過一百劫，而他在第九十一劫修滿，所以說超越九劫。《論》中說第九十一劫中有千佛出世，所以知道這九劫也是大劫。然而這兩位菩薩最初所發的是不定心。如果論決定發心的時候，彌勒發心九劫以後，釋迦才發決定之心，所以應該在後九劫成道。而現在超越九劫，同在一劫。這部論是就他們最初發心而言，所以說同時發心而已。由於這個道理，並不互相違背。其他地方所說的超越十二劫，按照這個道理也應該知道。
次第說明證果的前後。如《十住經》、《結結經》說，彌勒菩薩才開始學習菩薩行嗎？不要這樣看。為什麼呢？慈氏（彌勒的別稱）積累修行恒河沙數劫，先以誓願成就等正覺。我才開始修行，在他之後。按照這個說法，彌勒的根本在於先證果。然而釋迦證果的經典說法不同。如《因果經》說，善慧菩薩（釋迦牟尼佛的前身）功行成就圓滿，位登十地，在一生
【English Translation】 English version: In the past, there was a Buddha named Shihai幢如來 (Shihai幢如來 - name of a past Buddha). In that Buddha's land, I was a Chakravarti king named 牢□ (Lao□ - name of a Chakravarti king). I first aroused the Bodhi mind. The twenty-fourth chapter of the Mahaprajnaparamita Shastra says that Shakyamuni Buddha (the present Buddha) and Maitreya (the future Buddha) and other Bodhisattvas aroused the Bodhi mind at the same time. Because of diligent effort, he surpassed nine kalpas. According to this, Shakyamuni and Maitreya each have many, simultaneous or sequential, which is not a hindrance. Someone asked: The nine kalpas that Shakyamuni surpassed, as mentioned in the Shastra, are they major kalpas or minor kalpas? If they are major kalpas, how can it be said that he surpassed them if they attained Buddhahood in the same kalpa? If they are minor kalpas, how can he surpass nine kalpas if it was in the previous kalpa? If it is said that Shakyamuni should have attained Buddhahood nine kalpas after Maitreya, but now they attain enlightenment in the same kalpa, so how can it be said that he surpassed nine kalpas? What is the reason for this? The explanation is: The surpassing mentioned here is presumed to be major kalpas. The reason for this is that the surpassing of kalpas is not in terms of actual practice, but only based on obtaining permission, showing his surpassing. It means that after the three asamkhya kalpas have been completed, cultivating the causes of the marks and characteristics should take a hundred kalpas, but he completed it in the ninety-first kalpa, so it is said that he surpassed nine kalpas. The Shastra says that a thousand Buddhas appear in the ninety-first kalpa, so it is known that these nine kalpas are also major kalpas. However, the initial mind aroused by these two Bodhisattvas was an undetermined mind. If we talk about the time of determined mind arousal, Maitreya aroused his mind nine kalpas before Shakyamuni aroused his determined mind, so he should have attained Buddhahood nine kalpas later. But now he surpasses nine kalpas and is in the same kalpa. This Shastra speaks of their initial mind arousal, so it says that they aroused their minds at the same time. Because of this reason, they do not contradict each other. What is said elsewhere about surpassing twelve kalpas should also be understood according to this principle.
The order of explaining the sequence of attaining fruition. As the Ten Abodes Sutra and the Kajjala Sutra say, is Maitreya Bodhisattva just beginning to learn the Bodhisattva path? Do not view it this way. Why? The Compassionate One (another name for Maitreya) has accumulated practices for countless kalpas, first achieving perfect enlightenment with vows. I am just beginning to practice, after him. According to this, the root of Maitreya lies in attaining fruition first. However, the sutras on Shakyamuni's attainment of fruition say differently. As the Karma Sutra says, the Bodhisattva Good Wisdom (a previous life of Shakyamuni Buddha) has perfected his merits and practices, attained the tenth bhumi, and in one life
補處。生兜率天。名聖善白。梵網經言。我今盧舍那。方坐蓮華臺。周匝千華上。復現千釋迦。一華百億國。一國一釋迦。各坐菩提樹。一時成佛道。乃至廣說。案此而言。寄跡表本。善慧菩薩生兜率本在十地。釋迦如來坐樹下時。本方證果。又法華經壽量品云。我實成佛已來。無量無邊百千萬億那由他劫。乃至廣說。案此而言。釋迦證果。有久有近。彌勒成道。例亦應爾。良由多本共垂一跡。所以異言。莫不皆實。由是道理。不相違也。
彌勒上生經宗要(終)
波羅捺(此云江繞)劫波利(此云捉髑髏鬼)波波利(此云守護)祇陀(此云戰勝)須達(此云善溫)。
元慶二年七月十日定心院政所交了
釋圓敏
【現代漢語翻譯】 現代漢語譯本： 補處（指彌勒菩薩）。將往生兜率天（Tushita Heaven），名為聖善白。梵網經說：『我今盧舍那（Vairocana），方坐蓮華臺，周匝千華上，復現千釋迦（Sakyamuni）。一華百億國，一國一釋迦，各坐菩提樹，一時成佛道。』乃至廣說。按此而言，寄跡表本，善慧菩薩（Sumedha）生兜率天，其本位在十地。釋迦如來（Sakyamuni Tathagata）坐樹下時，其本方證果。又法華經壽量品說：『我實成佛已來，無量無邊百千萬億那由他劫。』乃至廣說。按此而言，釋迦證果，有久有近。彌勒（Maitreya）成道，例子也應如此。正因為多本共同垂示一個應化之跡，所以說法不同，但莫不皆是真實。由此道理，並不互相違背。 彌勒上生經宗要（終） 波羅捺（Varanasi，此云江繞），劫波利（Kapali，此云捉髑髏鬼），波波利（Pappali，此云守護），祇陀（Jeta，此云戰勝），須達（Sudatta，此云善溫）。 元慶二年七月十日定心院政所交了 釋圓敏
【English Translation】 English version: The Bodhisattva destined to Buddhahood in the next life. He will be reborn in Tushita Heaven (Tushita Heaven), named Holy Good White. The Brahma Net Sutra says: 'I, Vairocana (Vairocana), am now sitting on a lotus pedestal, surrounded by a thousand flowers, and again manifesting a thousand Sakyamunis (Sakyamuni). One flower contains a hundred billion countries, and each country has a Sakyamuni, each sitting under a Bodhi tree, attaining Buddhahood at the same time.' And so on. According to this, the manifested trace reveals the original source. Bodhisattva Sumedha (Sumedha) is born in Tushita Heaven, but his original position is at the Tenth Ground. When Sakyamuni Tathagata (Sakyamuni Tathagata) sat under the tree, his original nature attained enlightenment. Furthermore, the Chapter on the Duration of Life of the Lotus Sutra says: 'In reality, since I attained Buddhahood, countless hundreds, thousands, myriads, millions of nayutas of kalpas have passed.' And so on. According to this, Sakyamuni's attainment of enlightenment is both long ago and recent. Maitreya's (Maitreya) attainment of the Way should also follow this example. It is precisely because many original sources jointly manifest one trace of transformation that the teachings differ, but all are true. Therefore, these principles do not contradict each other. The Essentials of the Sutra on Maitreya's Rebirth in the Tushita Heaven (End) Varanasi (Varanasi, meaning 'surrounded by the river'), Kapali (Kapali, meaning 'ghost who seizes skulls'), Pappali (Pappali, meaning 'guardian'), Jeta (Jeta, meaning 'victorious in battle'), Sudatta (Sudatta, meaning 'good and gentle'). Delivered on the 10th day of the 7th month of the 2nd year of Genkei at the Jōshin-in administrative office. Shaku Enmin