三彌勒經疏 1.10

1.10

第四、釋題目者，此中三：初通辨名、次別釋題名、後總解題名。此即初。謂準經下文，自有二名：初名彌勒般涅槃經、後名觀彌勒菩薩上生兜率陀天發菩提心經。有說：經首題名雖通二名，皆不周悉。何故？雖題目中初名中彌勒菩薩之名，而無般涅槃；雖立後名中觀兜率陀天，而略發菩提心故。有說：初名即彌勒菩薩終沒之名，後名即彌勒菩薩生天之名，是故今將彼第二之名以立經目。所以然者，經正體分中具辨彌勒人死生天，其後分中具列二名故。因和上云：「二解共不盡理，謂經題目及品目未必佛說故。」故應說此經目有三名，於前二經中加初題目故。謂初一經家立，後二乃如來說。由此義故，題目與後二名義不同也。第二、別釋題名者，言佛說有，唱能說主。言觀彌勒菩薩上生兜率陀天者，表能觀及所觀，謂物令修因故。然言略故，但言觀耳。言經者，契經。言佛者，具在梵音，可言佛陀，此云覺者。今此言佛者，即應化兩身。言說者，具言遮，此反說，謂文義能起。此中有說：如來慈悲本願增上力，聞者識上現文義相。此文義雖親依自善根力起，而就強緣名為佛說。有說：聞者善根增上力故，如來識上文義相生。此文義相是佛利他善根所起，名為佛說。今後說為勝，謂佛果位備有色心德故。故如來第八識上，兜率依正因果文義相生，故名佛說也。觀者，具言阿耶羅，此反觀，謂心懃彼妙界，向趣故觀也。彌勒者，亦名彌帝隷者，古所傳皆訛也，今正梵音云梅怛利耶，此云為慈。慈有二義：一從母慈故、二據自慈故。初慈即梅呾利尼，梅呾利尼是女聲，謂從母姓慈故因名慈氏。如《賢愚經》第五十云「初生便有三十二相，身紫金色，姿容挺特。輔相歡喜，召相師相。師既見貌，轉讚其善。因欲立名，問云生時之相矣。父答云：『其母素性不調，懷子以來慈矜苦厄。』相師占曰：『此兒志。』因立名，名梅呾利耶。」後慈即梅呾利曳耶。梅呾利是男聲，以自性修慈。如經說「佛云：『過去此贍部洲，有大國王名達摩流波，此云法愛。爾時有佛號曰弗沙。有一比丘入慈心三昧，身相安靜，放光照耀。王問：「此僧何定致此？」佛言：「入慈定。」王倍生欣躍云：「此慈定巍巍乃爾。我當修習生生不絕。」彼時法愛王今慈氏。謂從彼發意，常號慈氏，久習性成，佛亦稱彌勒。』」彌勒，波羅門種姓，父姓母姓俱有慈故，名為慈氏。復《婆須密經》云「阿羅彌勒，此云慈氏。語轉異而義亦無違。」又解：阿羅即阿逸多。阿逸多是名，彌勒是姓。姓字俱唱故，故不相違。言菩薩者，梵云菩提薩埵，此云覺有情。緣覺有情為境故，有財釋。或能求大覺有情故，依主釋。今云菩薩者，語略也。彌勒即菩薩，故持業。彌勒之菩薩故，依主釋。言上生者，昇勝名上，報起名生，謂寄彼勝天，諸報新起故，是即八相中一相。言兜率陀天者，具言都史多提婆，此云知足天，亦名喜足天。謂理有妙樂，不沈不浮而生喜足故。言經者，具存素怛攬，此云契經，謂當於道理及合物機故。當理貫穿所應說義，合機故攝持所化有情。是故親光論云「貫穿攝持所應說義，所化有情故名契經。」總言觀彌勒菩薩上生兜率陀天之經，故依主釋也。後總解題名者，略有五門：一人法相對門，謂佛及彌勒名人，餘名法故。二教義相對門，謂說及經名教，餘名義。三心境相對門，謂觀名心，餘名境。四依正相對門，謂彌勒上生名正報，兜率陀天名依報。五通別相對門，謂佛說經亦通餘經故名通，觀彌勒等局在此經名別也。

Fourth, explaining the title: herein there are three parts: first, a general analysis of the title; next, a specific explanation of the title's terms; finally, a comprehensive synthesis of the title's terms. This is the first. Following the text below in the sūtra, it naturally has two titles: the first is titled Sūtra of Maitreya Entering Parinirvāṇa, and the second is titled Sūtra on Contemplating the Bodhisattva Maitreya Ascending to Tuṣita Heaven and Generating Bodhicitta. Some say: Although the title at the head of the sūtra encompasses both titles, neither is fully comprehensive. Why? Because although Maitreya Bodhisattva's name appears in the first title, 'entering parinirvāṇa' is missing; and although 'contemplating Tuṣita Heaven' is established in the second title, 'generating bodhicitta' is omitted. Some say: the first title is the name for Maitreya Bodhisattva's passing away, and the second title is the name for Maitreya Bodhisattva's birth in heaven; therefore, that second title is now taken to establish the sūtra's title. The reason is that the main body of the sūtra fully explains Maitreya's death as a human and birth in heaven, and its concluding section lists both titles in full. Upādhyāya Yin said: 'Both explanations are not fully reasoned, for the sūtra titles and chapter titles were not necessarily spoken by the Buddha.' Therefore, one should say that this sūtra's headings have three titles, adding the initial title to the previous two. That is, the first was established by the sūtra compiler, whereas the latter two were spoken by the Tathāgata. For this reason, the initial title differs in meaning from the latter two titles. Second, specifically explaining the terms of the title: 'Spoken by the Buddha' proclaims the lord who preaches. 'Contemplating the Bodhisattva Maitreya Ascending to Tuṣita Heaven' indicates what contemplates and what is contemplated, meaning to cause beings to cultivate the cause; however, because the phrasing is concise, it merely says 'contemplating'. 'Sūtra' means sūtra (sūtra). 'Buddha': fully in Sanskrit it is called buddha, translated here as 'awakened one'. Here, 'Buddha' refers to both the enjoyment and manifestation bodies. 'Spoken': fully called bhāṣa, translated here as 'spoken', meaning that text and meaning are able to arise. Herein, some say: through the sovereign power of the Tathāgata's compassionate original vow, the marks of text and meaning appear upon the consciousness of the hearer. Although these text and meaning directly arise depending on the power of one's own roots of goodness, with respect to the predominant condition it is called 'spoken by the Buddha'. Some say: because of the sovereign power of the hearer's roots of goodness, the marks of text and meaning arise upon the Tathāgata's consciousness. These marks of text and meaning are produced from the Buddha's roots of goodness benefiting others, and thus it is called 'spoken by the Buddha'. Now the latter explanation is superior, because at the stage of the Buddha's fruition all virtues of form and mind are complete. Therefore, upon the Tathāgata's eighth consciousness, the text and meaning of the circumstantial and primary fruitions, causes and effects of Tuṣita arise; hence it is called 'spoken by the Buddha'. 'Contemplating': fully called ālocana, translated here as 'contemplating', which means the mind eagerly aspires toward that wondrous realm and approaches it; hence 'contemplating'. 'Maitreya': also called Midili; ancient traditions are all erroneous. The correct Sanskrit is Maitreya, translated here as 'Benevolence'. Benevolence has two meanings: first, based on the mother's benevolence; second, based on one's own benevolence. The former benevolence is Maitrī; Maitrī is feminine, meaning named 'Benevolent One' after the mother's clan name of Benevolence. As the Damamūkanidāna-sūtra, fascicle fifty, says: 'At his birth he possessed the thirty-two marks, his body was purple-gold, and his appearance was outstanding. The minister was delighted and summoned a physiognomist to examine him. Having seen his appearance, the physiognomist praised his excellence exceedingly. Wishing to give him a name, he asked about the omens at the time of birth. The father answered: "His mother's disposition was originally not gentle, but since conceiving the child she has shown compassion and pity for suffering and distress." The physiognomist divined: "This is the child's aspiration." Thus he gave him a name, naming him Maitreya.' The latter benevolence is Maitreya; Maitri is masculine, signifying the cultivation of benevolence from one's own nature. As the sūtra says: 'The Buddha said: "In the past in this Jambudvīpa, there was a great king named Dharmaruci, which translates as Love of Dharma. At that time there was a Buddha named Puṣya. There was a bhikṣu who entered the samādhi of the benevolent mind; his physical marks were serene and he emitted light that shone brilliantly. The king asked: 'What samādhi has this monk attained to bring this about?' The Buddha said: 'He has entered the samādhi of benevolence.' The king rejoiced all the more, saying: 'How lofty and magnificent is this samādhi of benevolence! I shall cultivate it, life after life without cessation.' That King Dharmaruci was the present Maitreya. Because he generated the aspiration from that time forward, he was constantly called Maitreya; having cultivated it long, it became his nature, and the Buddha also called him Maitreya."' Maitreya belongs to the brahmin caste; because both his father's and mother's clans had benevolence, he is called Maitreya. Furthermore, the Vasumitra-sūtra says: 'Āramaitreya: this is translated as Maitreya. The phonetic shifts differ, but there is no contradiction in meaning.' Another explanation: Āra is Ajita; Ajita is the given name, and Maitreya is the clan name. Because both the clan and given names are proclaimed together, there is no contradiction. 'Bodhisattva': in Sanskrit bodhisattva, translated here as 'awakened sentient being'. Because it takes awakened sentient beings as its object, it is a bahuvrīhi compound. Or, because it is a sentient being capable of seeking great awakening, it is a tatpuruṣa compound. Now saying 'bodhisattva' is an abbreviation. Maitreya is the bodhisattva, hence a karmadhāraya compound; the bodhisattva of Maitreya, hence a tatpuruṣa compound. 'Ascending to be born': rising to what is superior is called 'ascending'; fruition arising is called 'born', meaning taking lodging in that superior heaven where all fruitions freshly arise; this is one of the eight aspects. 'Tuṣita Heaven': fully called Tuṣitadeva, translated here as the Heaven of Contentment, also called the Heaven of Joyful Contentment, meaning that in principle there is wondrous joy, neither sinking nor floating, generating joyful contentment. 'Sūtra': fully preserved as sūtra, translated here as 'concordant scripture' (sūtra), meaning that it tallies with principle and accords with the capacities of beings. By tallying with principle it strings together the meanings to be expounded; by according with capacities it embraces and sustains the sentient beings to be converted. Therefore, the Śilābhadra commentary says: 'Stringing together and embracing the meanings to be expounded and the sentient beings to be converted, it is called a sūtra.' Taken as a whole, it means the sūtra of contemplating the Bodhisattva Maitreya ascending to Tuṣita Heaven; hence it is a tatpuruṣa compound. Finally, synthesizing the title's terms: there are briefly five approaches: first, the approach of contrasting person and Dharma: the Buddha and Maitreya are called persons, and the rest are Dharma. Second, the approach of contrasting teaching and meaning: 'spoken' and 'sūtra' are called teaching, and the rest are meaning. Third, the approach of contrasting mind and object: 'contemplating' is called mind, and the rest are objects. Fourth, the approach of contrasting circumstantial and primary fruitions: Maitreya's ascending to be born is primary fruition, and Tuṣita Heaven is circumstantial fruition. Fifth, the approach of contrasting general and specific: 'spoken by the Buddha' and 'sūtra' also apply to other sūtras and are therefore called general; 'contemplating Maitreya' and so forth are restricted to this sūtra and are therefore called specific.