三彌勒經疏 1.102

1.102

經曰「時兜率陀天」以下，第二答生彼。七寶臺者，七財飾故，則法堂也。師子座者，彼臺法王得無畏故。忽然化生者，四生中最勝故。謂餘諸天於父膝上忽而化生，然彌勒師子座生者，凡聖異也，以菩薩離欲故。於蓮華上結跏以下，意表彼師子座上更有蓮華。是則一切佛座皆淨土，出生死淤泥也。結跏趺坐者，以左押右，降伏而坐；以右押左，吉祥而坐。說法者則以吉祥坐也。金色者，菩薩身如寶可重也。《無量光三昧經》云「彌勒白銀色者，其體閻浮檀金色，而外照光是銀色」也。是故《一切智光仙人經》云「彌勒金色，而白銀光校飾如白銀山」也。釋迦毘楞迦摩尼者，此云能現種種如意珠也。甄叔迦者，狀似赤瑠璃寶珠。一云淨白色。一云樹名，其華赤色似此寶故，因為號也。以無量佛及菩薩者，心首表一切佛菩薩為伴侶也。十八變者，一振動，謂依定能振無量世界。二熾然，謂其身上發火、其身下注冷水，舉身洞燃，出種種焰故。三流布，謂光明遍滿無數世界故。四示現，謂隨其所樂示諸相故。五轉變，謂所有自相、可變色物皆轉變故。六往來，謂隨所樂往來無礙故。七卷，謂能卷一切雪山王等如極微故。八舒，謂能舒一極微令如雪山王故。九眾像，謂一切色像為入，自內身大眾令出故。十同類，謂隨其類，不同彼故。十一隱，謂於大眾前百千變隱自身故。十二顯，謂大眾前還出故。十三所作自在，謂一切有情往來等所作事中皆自在故。十四制伏神通，謂一生菩薩所有神通，除佛所餘得神通，能制伏故。十五施辨，謂於諸有情能與辨才故。十六施念，謂諸有情於法失念，能與憶念。十七施樂，謂說法，聽者得身心輕安樂故。十八放光，謂身放光，無數界有情息眾苦故。或有經云住天窓中，或有經云住菩薩額。雖有二本，後為正，順經文故。謂辯菩薩天冠，次即說故。豔雲者，蔭覆之義。隨八萬四千根病，致八萬四千教故，放八萬四千光也。雲屬上云也。六時常說者，表彌勒演說法，為天子也。不退者，一云八地已上不退行。一云十信已上不退。恐俱非也，以三乘凡聖皆聞此已得利故。

From the text of the sūtra where it says, "At that time, in Tuṣita heaven" onwards, this is the second [major section], answering about birth there. "Platform of seven jewels": because it is adorned with the seven riches, it is the Dharma hall. "Lion throne": because the Dharma King on that platform has attained fearlessness. "Suddenly born by transformation": because it is the most supreme among the four modes of birth. While other devas are suddenly born by transformation on their father's knees, Maitreya is born upon a lion throne because ordinary beings and sages differ, and because the bodhisattva has abandoned desire. From "crossing his legs upon a lotus flower" onwards, the intent is to signify that on top of that lion throne there is furthermore a lotus flower. This means that all Buddha thrones are pure lands, emerging from the mud of birth and death. "Sitting cross-legged": with the left pressing over the right, this is the subjugating posture; with the right pressing over the left, this is the auspicious posture. When preaching the Dharma, one sits in the auspicious posture. "Golden-colored": the Bodhisattva's body is like a jewel, worthy of reverence. The *Sūtra on the Samādhi of Immeasurable Light* says: "That Maitreya is white-silver in color means his body is of Jāmbūnada gold, but the light shining outward is silver in color." Therefore, the *Sūtra on the Sage of All-Illuminating Light* says: "Maitreya is golden in color, but embellished with white silver light like a mountain of white silver." "Śakrābhilaṅkamaṇi" is translated here as the wish-fulfilling jewel that can manifest various things. "*Kiṃśuka*" resembles a red lapis lazuli jewel. Another view says it is pure white. Another view says it is the name of a tree whose red flowers resemble this jewel, hence it takes its name from it. "With immeasurable Buddhas and bodhisattvas": the heart and crown signify that all Buddhas and bodhisattvas are his companions. "Eighteen transformations": First, shaking, meaning that relying on meditative concentration he can shake immeasurable worlds. Second, blazing, meaning that fire issues from the upper part of his body and cold water pours from the lower part of his body, his entire body blazing completely, emitting various flames. Third, pervasive spreading, meaning that his light fills countless worlds. Fourth, manifestation, meaning manifesting all forms according to what is delighted in. Fifth, transformation, meaning that all own-marks and alterable forms are all transformed. Sixth, coming and going, meaning coming and going without obstruction according to what is delighted in. Seventh, contraction, meaning being able to contract all kingly snowy mountains and the like down to a subtle particle. Eighth, expansion, meaning being able to expand a single subtle particle to make it like a kingly snowy mountain. Ninth, manifold images, meaning causing all visible forms to enter, and causing the great assembly within his own body to issue forth. Tenth, adapting to type, meaning conforming to their kind without being identical to them. Eleventh, concealment, meaning concealing his own body in hundreds of thousands of transformations before the great assembly. Twelfth, manifestation, meaning reappearing before the great assembly. Thirteenth, sovereignty in actions, meaning being sovereign in all actions such as coming and going among all sentient beings. Fourteenth, subduing supernormal powers, meaning that with the supernormal powers possessed by a bodhisattva of a single lifetime, he can subdue any supernormal powers attained by anyone other than a Buddha. Fifteenth, bestowing eloquence, meaning being able to grant eloquence to sentient beings. Sixteenth, bestowing mindfulness, meaning that when sentient beings lose mindfulness regarding the Dharma, he can grant them recollection. Seventeenth, bestowing bliss, meaning that when he preaches the Dharma, listeners attain the bliss of physical and mental pliancy. Eighteenth, emitting light, meaning emitting light from his body so that the sentient beings of countless realms cease their many sufferings. Some sūtras say that it rests within the heavenly window, while some sūtras say it rests on the Bodhisattva's forehead. Although there are two versions, the latter is correct, as it accords with the sūtra text; this is because having explained the Bodhisattva's heavenly crown, it immediately speaks of this next. "Resplendent clouds" has the meaning of overshadowing and covering. Just as there are eighty-four thousand faculties and afflictions which give rise to eighty-four thousand teachings, so he emits eighty-four thousand rays of light. "Clouds" belongs to the statement above. "Constantly preaching during the six periods of the day" signifies Maitreya expounding the Dharma for the devaputras. "Non-retrogression": one view says it is the non-retrogression of practice from the eighth ground and above. Another view says it is non-retrogression from the ten faiths and above. I fear both are incorrect, because ordinary beings and sages of the three vehicles all attain benefit upon hearing this.