三彌勒經疏 1.5

1.5

問：八相雖異，但是彌勒一相續身。身既不殊，何須如來別說三經？答：良由眾生機悟不同。不同者何？略有十四種。一為諸眾生未種善根故令種善根說上生經，已種善根令得解脫故說餘二經。二為諸眾生修成大因故說上生經，為令眾生說得小果故說餘二經。三為諸眾生聞讚菩薩功德得益故說上生經，為令眾生聞讚成佛獲益故說餘二經。四為諸眾生□□種善根得益故說上生經，為令眾生久種善根得益故說餘二經。五為諸眾生遠見佛故說上生經，為令眾生近見佛故說餘二經。六為諸眾生於兜率天得益故說上生經，為令眾生於閻浮提得益故說餘二經。七為諸眾生聞□□□天宮祈生彼故說上生經，為令眾生見寶樓閣破壞得解無故說餘二經。八為諸眾生見多佛身得益故說上生經，為令眾生見一佛身得益故說餘二經。九為諸眾生於兜率天身得益故說上生經，於閻浮提出家得益故說餘二經。十為諸眾生聞釋迦歎彌勒得益故說上生經，為令眾生聞彌勒歎釋迦得益故說餘二經。十一為諸眾生聞彌勒初一相得益故說上生經，為令眾生聞後七相得益故說餘二經。十二為諸眾生應聞近執請說得益故說上生經，為令眾生應聞鶖馬請說得益故說餘二經。十三為知上下生處依果勝降差別故說三經。十四為知上下二正報因果等量異故說三經。

Question: Although the eight aspects are different, they are merely the single continuum body of Maitreya. Since the body is not distinct, why did the Tathāgata separately preach three sūtras? Answer: Truly, it is because sentient beings' capacities and awakenings are not the same. What is not the same? Briefly, there are fourteen kinds. First, for sentient beings who have not planted roots of virtue, the Ascent Sūtra is preached to cause them to plant roots of virtue; for those who have already planted roots of virtue, the other two sūtras are preached to cause them to attain liberation. Second, the Ascent Sūtra is preached for sentient beings to cultivate and complete great causes; the other two sūtras are preached to cause sentient beings to attain minor fruits. Third, the Ascent Sūtra is preached for sentient beings to benefit from hearing praise of the bodhisattva's virtues; the other two sūtras are preached to cause sentient beings to obtain benefit from hearing praise of attaining buddhahood. Fourth, the Ascent Sūtra is preached for sentient beings to obtain benefit from [...] [...] planting roots of virtue; the other two sūtras are preached to cause sentient beings to obtain benefit from having planted roots of virtue long ago. Fifth, the Ascent Sūtra is preached for sentient beings to see the Buddha afar; the other two sūtras are preached to cause sentient beings to see the Buddha near at hand. Sixth, the Ascent Sūtra is preached for sentient beings to obtain benefit in the Tuṣita heaven; the other two sūtras are preached to cause sentient beings to obtain benefit in Jambudvīpa. Seventh, the Ascent Sūtra is preached for sentient beings hearing [...] [...] [...] the heavenly palace and praying to be born there; the other two sūtras are preached to cause sentient beings, seeing the destruction of jeweled pavilions, to realize emptiness. Eighth, the Ascent Sūtra is preached for sentient beings to obtain benefit from seeing many Buddha bodies; the other two sūtras are preached to cause sentient beings to obtain benefit from seeing a single Buddha body. Ninth, the Ascent Sūtra is preached for sentient beings to obtain benefit in their Tuṣita heaven body; the other two sūtras are preached for obtaining benefit by going forth in Jambudvīpa. Tenth, the Ascent Sūtra is preached for sentient beings to obtain benefit from hearing Śākyamuni praise Maitreya; the other two sūtras are preached to cause sentient beings to obtain benefit from hearing Maitreya praise Śākyamuni. Eleventh, the Ascent Sūtra is preached for sentient beings to obtain benefit from hearing Maitreya's first single aspect; the other two sūtras are preached to cause sentient beings to obtain benefit from hearing the latter seven aspects. Twelfth, the Ascent Sūtra is preached for sentient beings who ought to obtain benefit from hearing the close attendants' request for teaching; the other two sūtras are preached to cause sentient beings who ought to obtain benefit from hearing the request of Śāriputra and Maudgalyāyana. Thirteenth, the three sūtras are preached in order to know the superior and inferior differences in the circumstantial fruitions of the upper and lower places of birth. Fourteenth, the three sūtras are preached in order to know the differences in equal measure between the causes and fruits of the two primary fruitions, upper and lower.