三彌勒經疏 1.4

1.4

所言□□□□□，中有二：一者略辨、二者廣辨。言略辨者，竊以法性致深，體遍法界、用周宇宙，體遍法界故遠近難量、用周宇宙故空有豈測。良真理同□□□□□。而無所融智了真際。無所照故無所不照，無所融故無所不融。無所不融故理事俱現一心之鏡，無所不照故鏡智同潛一如之海，是義至聖圓智方等究證。是故彌勒大士位登妙覺，迹垂娑婆。位登妙覺，故二障□暗映用四智鏡。迹垂娑婆，□□□□□□□□□□□□□□□□□□□□□□□□德。所以德高群魔自摧。功大諸異學類茲伏。是□□□□□路開涅槃門。為息苦輪故近在兜率，遠臨壞劫□□□□□□□□□□□□名□故說此經。第二廣辨者，且□□□□□□□□□□□□□□敬心由□聖□妙□□□□□□□證淨信故。二為於正法生尊重心，顯己所聞令生信故。三為欲□眾，放光召眾覩相雲集故。四為欲敘事，將說法時雨華動地故。五為欲宣說真實義及多所作故。真實義者，即諸經中所有正宗，稱其機宜獲利樂故，名真實義。義者，義利也。多所作者，前真實義□□末代拯濟無極故，名多所作。多所作者，應為第六，然而真實□□送□□機故，合□一判也。將此□相須諸大□□□終。宣說因緣，略為三義：一神力所作，即攝眾尊、諸□□二也。二種智所作，即能說者、真實義二也。三慈悲所作，□多□□□也。□此五相準者，《上生經》備彼五相；《下生經》無有攝眾、敘事二相；《□佛經》唯有初後二相。所以然者，如來善權方便，非□。□□可□□異□□相雖然□□說□經所被□□□二種：一者聖者、二異生。初復有二：一為此方菩薩，如經云「如來一音聲說百億陀羅尼門，彌勒菩薩應時即得」故。二化他方菩薩，如經云「如來說兜率天十善報應，十方菩薩得首楞嚴三昧法門」。後異生有三品。謂上品修者，或修觀佛三昧、或懺眾罪，即於現身得見彌勒，□□優劣、見形大小，廣如《方等陀羅尼經》及《上生經》說。中品修者，或修觀佛三昧、或修淨業，捨身之後生於彼天，始見彌勒至不退轉，亦如《上生經》說。下品修者，修施戒等種種善，發弘誓願願見彌勒。捨此身後隨業受生，乃至彌勒成道時，得值彌勒，三會蒙度，是即如《下生》、《成佛》二經說。有說《上生經》為化中品，餘二經為化下品。其上品者，正是方等經所被機。上□上生經□□上中二品，若科為上品而不為上品，□□便違《上生經》，□云「命終時彌勒放大人相光迎此人」故。故初□為勝。

Regarding the [...] [...] [...], there are two parts: first, a brief distinction; second, an extensive distinction. As for the brief distinction: I submit that dharmatā is profoundly deep; its essence pervades the dharmadhātu, and its function encompasses the universe. Because its essence pervades the dharmadhātu, far and near are difficult to measure; because its function encompasses the universe, emptiness and existence cannot be fathomed. Truly, the real principle is identical to [...] [...] [...], and the wisdom without immersion realizes the bhūtakoṭi. Because it has nothing to illuminate, there is nothing it does not illuminate; because it has nothing to immerse in, there is nothing it does not immerse in. Because there is nothing it does not immerse in, principle and phenomena both manifest upon the mirror of the one mind; because there is nothing it does not illuminate, the mirror-wisdom equally submerges in the ocean of suchness. This meaning can only be exhaustively realized by the perfect wisdom of the supreme sage. Therefore, the great being Maitreya ascends in rank to wondrous enlightenment while casting his traces down into the Sahā [world]. Because his rank ascends to wondrous enlightenment, the [...] darkness of the two obscurations reflects the function of the mirror of the four wisdoms. Because he casts his traces down into the Sahā [world], [...] [...] [...] [...] [...] [...] [...] [...] [...] [...] [...] [...] virtue. Hence, his virtue being high, the hosts of Māra naturally collapse; his merit being great, all the different schools of heterodoxy submit accordingly. This [...] [...] [...] [...] [...] path, opening the gates of nirvāṇa. In order to bring an end to the wheel of suffering, he is near at hand in Tuṣita, and afar attends the kalpa of destruction [...] [...] [...] [...] [...] [...] [...] [...] Therefore this sūtra was preached. Second, as for the extensive distinction: First, [...] [...] [...] [...] [...] [...] [...] [...] respectful mind arises from [...] holy [...] wondrous [...] [...] [...] [...] [...] in order to realize pure faith. Second, in order to generate a mind of reverence for the correct Dharma, one manifests what one has heard to inspire faith. Third, desiring to [...] the assembly, rays of light are emitted to summon the assembly, who, beholding the signs, gather like clouds. Fourth, desiring to recount the narrative, when about to preach the Dharma, flowers rain down and the earth trembles. Fifth, desiring to proclaim the true meaning and accomplish great deeds. The true meaning is the principal theme contained in all sūtras; according with their suitable capacities, they obtain benefit and joy; hence it is called the true meaning. Meaning (yi) means benefit (yili). Great deeds means that the preceding true meaning [...] [...] delivering the latter age without limit; hence it is called great deeds. Great deeds should be the sixth, but since the true [...] [...] send [...] [...] capacity, they are combined into one determination. Taking these [...] marks, one must [...] all great [...] [...] end. The causes and conditions for proclaiming [the sūtras] are summarized into three meanings: first, that produced by supernatural power, which is the two of gathering the assembly of the honored and all [...] [...]; second, that produced by the knowledge of all aspects, which is the two of the one capable of speaking and the true meaning; third, that produced by loving-kindness and compassion, [...] many [...] [...]. Based on these five marks: the Ascent Sūtra is fully equipped with those five marks; the Descent Sūtra lacks the two marks of gathering the assembly and recounting the narrative; the Attainment of Buddhahood Sūtra has only the first and last two marks. The reason for this is that the Tathāgata’s skillful means are not [...]. [...] may [...] [...] different [...] [...] marks. Although [...] [...] said [...] those addressed by the sūtra are of [...] two kinds: first, noble beings; second, pṛthagjanas. The first also has two: first, for the bodhisattvas of this realm, as the sūtra says: "The Tathāgata with a single voice proclaimed a hundred koṭis of dhāraṇī-doors, and Maitreya Bodhisattva obtained them immediately"; second, transforming the bodhisattvas of other realms, as the sūtra says: "The Tathāgata preached the retribution of the ten virtuous actions in the Tuṣita heaven, and the bodhisattvas of the ten directions obtained the Dharma-door of the śūraṅgamasamādhi." Next, pṛthagjanas are of three grades. Those of the superior grade of cultivation either practice the samādhi of contemplating the Buddha or repent of their many sins, and in their present bodies they are able to see Maitreya; [...] [...] superior or inferior, the size of the form seen is as extensively explained in the Pratyutpannabuddhasaṃmukhāvasthitasamādhisūtra and the Ascent Sūtra. Those of the middle grade of cultivation either practice the samādhi of contemplating the Buddha or cultivate pure karma; after relinquishing the body, they are born in that heaven, first seeing Maitreya and attaining avaivartika, which is also as explained in the Ascent Sūtra. Those of the inferior grade of cultivation cultivate various goods such as giving and morality, and make broad vows wishing to see Maitreya. After relinquishing this body, they take birth according to their karma, until the time Maitreya achieves the path, when they meet Maitreya and are delivered in the three assemblies; this is as explained in the two sūtras, the Descent Sūtra and the Attainment of Buddhahood Sūtra. Some say the Ascent Sūtra is for transforming the middle grade, while the other two sūtras are for transforming the inferior grade. Those of the superior grade are precisely the capacities addressed by the Vaipulya sūtras. [...] the Ascent Sūtra [...] [...] the two grades, superior and middle. If it were categorized for the superior grade and not for the superior grade, [...] [...] it would contradict the Ascent Sūtra, [...] which says: "At the time of death, Maitreya emits the light of the marks of a great person to welcome this person." Therefore, the first [...] is superior.